A defence of M. Perkins booke, called A reformed Catholike against the cauils of a popish writer, one D.B.P. or W.B. in his deformed Reformation. By Antony Wotton.
         Wotton, Anthony, 1561?-1626.
      
       
         
           1606
        
      
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             A defence of M. Perkins booke, called A reformed Catholike against the cauils of a popish writer, one D.B.P. or W.B. in his deformed Reformation. By Antony Wotton.
             Wotton, Anthony, 1561?-1626.
             Perkins, William, 1558-1602. Reformed Catholike.
             Bishop, William, 1554?-1624. Reformation of a Catholike deformed: by M. W. Perkins.
          
           [12], 600 p.
           
             Imprinted by Felix Kyngston, for Cuthbert Burby, and are to be sold at his shop in Paules Church-yard at the signe of the Swan,
             At London :
             1606.
          
           
             A reprinting of and reply to "A reformation of a Catholike deformed: by M. W. Perkins" by William Bishop. Also reprints Perkins's work.
             The first leaf is blank.
             Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
          
        
      
    
     
       
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         eng
      
       
         
           Perkins, William, 1558-1602. -- Reformed Catholike -- Early works to 1800.
           Bishop, William, 1554?-1624. -- Reformation of a Catholike deformed: by M. W. Perkins -- Controversial literature -- Early works to 1800.
           Catholic Church -- Controversial literature -- Early works to 1800.
        
      
    
     
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           A
           DEFENCE
           OF
           M.
           PERKINS
           BOOKE
           ,
           CALLED
           A
           REFORMED
           CATHOLIKE
           :
           
             Against
             the
             cauils
             of
             a
             Popish
             writer
             ,
          
           one
           D.
           B.
           P.
           or
           W.
           B.
           in
           his
           deformed
           Reformation
           .
           By
           
             Antony
             Wotton
          
           .
        
         
           
             AT
             LONDON
          
           Imprinted
           by
           FELIX
           KYNGSTON
           ,
           for
           
             Cuthbert
             Burby
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           shop
           in
           Paules
           Church-yard
           at
           the
           signe
           of
           the
           Swan
           .
           1606.
           
        
      
       
         
         
           THE
           PRINCIPAL
           POINS
           HANDLED
           IN
           THIS
           BOOKE
           .
        
         
           
             1.
             
             Of
             Antichrist
             .
             pag.
             41.
             
          
           
             2.
             
             Of
             Freewill
             .
             pag.
             64.
             
          
           
             3.
             
             Of
             Originall
             sinne
             .
             pag.
             95.
             
          
           
             4.
             
             Of
             the
             certaintie
             of
             saluation
             .
             pag.
             124.
             
          
           
             5.
             
             Of
             Iustification
             .
             pag.
             163.
             
          
           
             6.
             
             Of
             inherent
             iustice
             .
             pag.
             184.
             
          
           
             7.
             
             Of
             iustifying
             faith
             ;
             what
             it
             is
             ?
             pag.
             195.
             
          
           
             8.
             
             How
             faith
             iustifieth
             ?
             pag.
             206.
             
          
           
             9.
             
             That
             faith
             alone
             iustifieth
             .
             pag.
             212.
             
          
           
             10.
             
             Of
             good
             workes
             ,
             how
             farre
             forth
             they
             are
             required
             to
             iustification
             .
             pag.
             239.
             
          
           
             11.
             
             Whether
             it
             be
             possible
             for
             a
             man
             that
             is
             iustified
             to
             fulfill
             the
             law
             of
             God.
             pag.
             258.
             
          
           
             12.
             
             Whether
             good
             workes
             be
             stained
             with
             sinne
             .
             pag.
             265.
             
          
           
             13.
             
             Whether
             faith
             may
             be
             without
             charitie
             .
             pag.
             277.
             
          
           
             14.
             
             Whether
             faith
             may
             be
             without
             good
             workes
             .
             pag.
             285.
             
          
           
             15.
             
             Of
             merits
             .
             pag.
             287.
             
          
           
             16.
             
             Of
             satisfaction
             .
             pag.
             344.
             
          
           
             17.
             
             Of
             Traditions
             .
             pag.
             399.
             
          
           
             18.
             
             Of
             vowes
             .
             pag.
             469.
             
          
           
             19.
             
             Of
             the
             vow
             of
             single
             life
             .
             pag.
             487.
             
          
           
             20.
             
             Of
             wilfull
             pouerty
             .
             pag.
             508.
             
          
           
             21.
             
             Of
             regular
             obedience
             .
             pag.
             522.
             
          
           
             22.
             
             Of
             Images
             .
             pag.
             524.
             
          
        
      
       
         
         
           TO
           THE
           RIGHT
           HONOVRABLE
           ,
           ROBERT
           EARLE
           OF
           SALISBVRIE
           ,
           VICOVNT
           Cranborne
           ,
           Baron
           of
           Essingdon
           ,
           Principall
           
             Secretarie
             to
             his
             Maiestie
             ,
             Master
             of
             the
             Court
             of
          
           Wards
           and
           Liueries
           ,
           one
           of
           his
           Highnesse
           most
           
             Honourable
             Priuie
             Councell
             ,
             and
             Chancellor
             of
             the
             Vniuersitie
             of
             Cambridge
             .
          
        
         
           RIght
           Honourable
           ,
           it
           hath
           pleased
           God
           to
           vouchsafe
           your
           Lordship
           no
           small
           honour
           in
           the
           profession
           of
           Christianity
           ,
           that
           you
           haue
           not
           onely
           beleeued
           the
           truth
           of
           the
           Gospell
           ,
           but
           also
           are
           made
           partaker
           of
           that
           glorie
           of
           his
           children
           to
           suffer
           for
           it
           .
           To
           you
           it
           is
           giuen
           (
           saith
           the
           Apostle
           to
           the
           Philippians
           )
           for
           Christ
           ,
           that
           not
           onely
           
           you
           should
           beleeue
           in
           him
           ,
           but
           also
           suffer
           for
           his
           sake
           .
           Giuen
           ;
           as
           if
           it
           were
           a
           speciall
           fauour
           ,
           which
           no
           man
           attaines
           to
           ,
           but
           they
           only
           to
           whom
           it
           is
           granted
           by
           priuiledge
           from
           God.
           
             To
             you
             it
             is
             giuen
          
           (
           saith
           our
           
           Sauiour
           )
           
             to
             know
             the
             secrets
             of
             the
             kingdome
             of
             heauen
             .
          
           And
           in
           another
           place
           :
           
             No
             man
             can
             come
             vnto
             me
             ,
             except
          
           
           
           
             it
             bee
             giuen
             him
             of
             my
             Father
             .
          
           This
           gift
           the
           Lord
           hath
           bestowed
           vpon
           your
           Honour
           ,
           that
           they
           which
           are
           enemies
           to
           him
           ,
           should
           be
           persecutors
           of
           you
           ,
           euen
           to
           the
           death
           ,
           if
           it
           lay
           in
           their
           power
           ,
           for
           his
           quarrell
           .
           But
           the
           gratious
           prouidence
           of
           God
           hath
           manifestly
           shewed
           it selfe
           ,
           in
           this
           whole
           action
           ,
           on
           your
           Lordships
           behalfe
           ,
           in
           that
           not
           only
           you
           are
           still
           preserued
           ,
           in
           despight
           of
           them
           ,
           but
           also
           that
           you
           hold
           on
           that
           noble
           ,
           and
           Christian
           resolution
           ,
           to
           prouide
           for
           the
           sasctie
           of
           Religion
           ,
           his
           Maiesties
           person
           ,
           and
           estate
           ,
           with
           the
           hazard
           of
           your
           owne
           life
           ,
           regarding
           more
           what
           your
           Lordship
           ought
           to
           doe
           ,
           in
           dutie
           to
           God
           ,
           and
           your
           Soueraigne
           ,
           then
           what
           you
           may
           suffer
           by
           men
           ,
           for
           so
           doing
           .
           Now
           on
           their
           part
           ,
           who
           can
           say
           whether
           their
           malice
           ,
           or
           their
           follie
           is
           the
           greater
           ?
           when
           I
           consider
           the
           height
           of
           their
           hatred
           ,
           that
           reacheth
           euen
           to
           the
           taking
           away
           of
           life
           ,
           which
           is
           in
           Gods
           hands
           ;
           me
           thinkes
           I
           am
           not
           able
           to
           looke
           beyond
           it
           .
           But
           when
           I
           remember
           their
           desperate
           resoluing
           to
           commit
           such
           a
           murther
           ,
           so
           openly
           ,
           and
           their
           extreame
           indiscretion
           ,
           in
           acquainting
           your
           Lordship
           with
           their
           intendment
           ,
           it
           seemes
           to
           me
           ,
           that
           the
           lightnes
           of
           their
           follie
           exceeds
           the
           waight
           of
           their
           malice
           .
           So
           that
           they
           giue
           all
           men
           iust
           occasion
           to
           suspect
           ,
           that
           God
           hath
           giuen
           them
           ouer
           into
           a
           reprobate
           sense
           ,
           as
           to
           destroy
           their
           soules
           by
           intending
           such
           a
           bloody
           sinne
           ,
           so
           to
           cast
           away
           their
           liues
           also
           by
           attempting
           it
           ,
           with
           so
           great
           follie
           .
           But
           leauing
           them
           to
           the
           mercie
           and
           iustice
           of
           God
           ,
           for
           repentance
           ,
           or
           confusion
           ;
           giue
           me
           leaue
           (
           Right
           Honourable
           )
           to
           put
           your
           Lordship
           in
           minde
           of
           that
           ,
           which
           I
           make
           no
           doubt
           ,
           but
           you
           know
           ,
           and
           thinke
           on
           ;
           viz.
           That
           
           the
           Lord
           God
           (
           hauing
           taken
           your
           person
           ,
           estate
           ,
           and
           honour
           into
           his
           protection
           ,
           against
           these
           and
           such
           like
           conspiracies
           )
           looketh
           for
           continuance
           ,
           and
           increase
           of
           zeale
           ,
           and
           care
           in
           your
           Lordship
           ,
           for
           the
           securing
           ,
           as
           much
           as
           may
           be
           in
           your
           power
           ,
           of
           his
           holy
           religion
           ,
           and
           his
           worthie
           Lieutenant
           ,
           our
           gratious
           Soueraignes
           person
           ,
           and
           dignitie
           .
           Now
           the
           knowledge
           of
           danger
           being
           a
           good
           helpe
           to
           the
           auoyding
           of
           it
           ,
           The
           Lord
           himselfe
           seemes
           to
           haue
           taken
           halfe
           the
           care
           alreadie
           ,
           in
           discouering
           those
           ,
           that
           haue
           bin
           ,
           are
           ,
           and
           will
           be
           the
           continuall
           practisers
           of
           his
           Maiesties
           ruine
           .
           I
           were
           more
           than
           conceited
           ,
           and
           foolish
           ,
           if
           I
           could
           but
           thinke
           my selfe
           either
           able
           or
           fit
           to
           aduise
           your
           Lordship
           in
           matters
           of
           this
           nature
           .
           Yet
           let
           me
           humbly
           entreate
           your
           Honour
           ,
           to
           vouchsafe
           the
           reading
           of
           that
           ,
           which
           ,
           in
           my
           poore
           thoughts
           ,
           I
           haue
           apprehended
           .
           That
           the
           safetie
           of
           Princes
           dependeth
           vpon
           the
           good
           pleasure
           of
           God
           ,
           it
           is
           out
           of
           all
           question
           ,
           especially
           in
           their
           account
           ,
           who
           aduisedly
           ,
           and
           thankfully
           remember
           the
           late
           wonderfull
           ,
           and
           gratious
           deliuerance
           ,
           neuer
           to
           be
           forgotten
           .
           Neither
           can
           it
           be
           doubted
           ,
           but
           it
           is
           Gods
           good
           pleasure
           to
           preserue
           them
           ,
           as
           long
           as
           they
           haue
           care
           to
           walke
           in
           obedience
           to
           him
           ;
           especially
           in
           prouiding
           for
           his
           glorie
           ,
           by
           maintaining
           and
           aduancing
           the
           true
           religion
           of
           Iesus
           Christ.
           So
           then
           ,
           the
           safetie
           of
           religion
           is
           the
           securitie
           of
           the
           Prince
           ;
           and
           the
           decay
           of
           Gods
           true
           seruice
           ,
           the
           forerunner
           of
           the
           Kings
           destruction
           .
           As
           this
           is
           true
           (
           in
           generall
           )
           concerning
           all
           Kings
           ,
           and
           Gouernours
           ;
           so
           hath
           it
           an
           especiall
           euidence
           of
           truth
           ,
           in
           his
           Maiesties
           particular
           .
           For
           it
           is
           apparant
           to
           euery
           man
           ,
           that
           the
           Papists
           quarrell
           to
           his
           Maiestie
           
           is
           not
           for
           hatred
           of
           his
           person
           ,
           but
           of
           his
           religion
           .
           And
           therefore
           so
           farre
           foorth
           will
           they
           plot
           against
           the
           former
           ,
           as
           they
           can
           see
           likelihood
           of
           a●chieuing
           the
           latter
           .
           His
           danger
           groweth
           by
           their
           hope
           ;
           and
           their
           despaire
           of
           bringing
           in
           Popish
           idolatrie
           ,
           must
           needs
           be
           the
           securitie
           of
           his
           life
           and
           state
           .
           Are
           wee
           then
           desirous
           to
           rid
           his
           Maiestie
           of
           this
           danger
           ,
           and
           the
           whole
           state
           of
           this
           feare
           ?
           we
           see
           the
           meanes
           of
           accomplishing
           that
           desire
           ,
           to
           bee
           no
           other
           ,
           than
           to
           prouide
           that
           true
           religion
           may
           grow
           and
           flourish
           ,
           and
           Popish
           idolatrie
           fade
           and
           wither
           .
           For
           neither
           may
           wee
           looke
           for
           any
           blessing
           from
           God
           on
           the
           Common-wealth
           ,
           if
           he
           be
           continually
           dishonoured
           amongst
           vs
           ,
           by
           the
           encrease
           of
           Popish
           heresie
           ;
           nor
           reasonably
           promise
           our selues
           any
           end
           of
           treacherous
           and
           bloodie
           enterprises
           ,
           as
           long
           as
           Papists
           conceiue
           hope
           of
           preuailing
           for
           Antichrist
           ,
           by
           such
           attempts
           .
           If
           their
           number
           daily
           encrease
           ,
           how
           should
           their
           hope
           lessen
           ?
           And
           how
           is
           it
           possible
           to
           keepe
           it
           from
           growing
           ,
           if
           thousands
           in
           this
           kingdome
           ,
           remaining
           in
           their
           ignorance
           ,
           be
           left
           as
           pray
           to
           seducing
           Priests
           and
           Iesuits
           ?
           The
           conclusion
           is
           ,
           that
           if
           there
           be
           not
           some
           religious
           and
           wise
           care
           taken
           ,
           as
           to
           instruct
           the
           people
           in
           the
           knowledge
           of
           Gods
           truth
           ,
           which
           is
           the
           principall
           :
           so
           to
           ferrit
           out
           those
           lurking
           Serpents
           ,
           that
           breathe
           Idolatrie
           and
           treason
           into
           the
           hearts
           of
           his
           Maiesties
           people
           ,
           and
           to
           keepe
           out
           their
           like
           from
           entring
           into
           this
           Iland
           ,
           the
           glorie
           of
           God
           ,
           the
           safetie
           of
           the
           King
           ,
           and
           the
           prosperitie
           of
           this
           kingdome
           ,
           are
           all
           waining
           ,
           in
           the
           last
           quarter
           .
           For
           howsoeuer
           it
           be
           very
           true
           ,
           that
           
             some
             Popish
             errors
             hinder
             not
             men
             from
             remaining
             good
             and
             faithfull
             subiects
          
           ;
           
           yet
           (
           as
           his
           Maiestie
           most
           wisely
           ,
           and
           truly
           obserued
           )
           
             None
             of
             those
             ,
             that
             trulie
             know
             and
             beleeue
             the
             whole
             grounds
             and
             conclusions
             of
             their
             Schoole
             doctrine
             ,
             can
             euer
             prooue
             either
             good
             Christians
             ,
             or
             faithfull
             subiects
             .
          
           For
           the
           former
           ,
           I
           referre
           my selfe
           to
           most
           of
           the
           points
           handled
           in
           this
           Treatise
           ensuing
           :
           for
           the
           latter
           ,
           let
           the
           doctrine
           and
           practise
           of
           the
           Romish
           Synagogue
           it selfe
           giue
           sentence
           .
           How
           can
           he
           possibly
           be
           a
           faithfull
           subiect
           ,
           that
           is
           to
           be
           commanded
           (
           in
           the
           highest
           bond
           of
           conscience
           )
           by
           forreine
           authoritie
           ?
           Shall
           we
           rest
           vpon
           the
           Popes
           holinesse
           :
           as
           if
           he
           forsooth
           would
           not
           enioyne
           any
           thing
           ,
           that
           should
           preiudice
           any
           Prince
           in
           his
           estate
           temporall
           ?
           Let
           former
           examples
           passe
           ;
           can
           any
           true
           ,
           or
           iust
           dealing
           be
           hoped
           for
           at
           his
           hands
           ,
           whose
           vassals
           daily
           teach
           subiects
           ,
           that
           it
           is
           meritorious
           to
           murther
           Princes
           .
           Would
           not
           the
           Pope
           ,
           if
           hee
           had
           misliked
           that
           doctrine
           ,
           haue
           checkt
           it
           long
           before
           this
           time
           ,
           either
           in
           some
           generall
           Councill
           ,
           or
           by
           some
           definitiue
           sentence
           of
           his
           owne
           ;
           as
           your
           Lordship
           hath
           prudently
           obserued
           ?
           And
           whereas
           their
           Arch-priest
           Blackwell
           condemnes
           all
           attempting
           of
           ought
           against
           Princes
           by
           any
           priuate
           authoritie
           ,
           doth
           hee
           not
           (
           which
           is
           also
           your
           Lordships
           wise
           obseruation
           )
           reserue
           thereby
           a
           tacite
           lawfulnes
           thereof
           ,
           in
           case
           it
           be
           directed
           by
           publike
           warrant
           ?
           
             So
             impossible
             is
             it
             for
             a
             Papist
             (
             that
             beleeues
             the
             Pope
             cannot
             erre
             ,
             and
             holds
             himselfe
             therefore
             bound
             in
             conscience
             to
             obey
             him
             ,
             in
             all
             his
             commandements
             )
             to
             be
             a
             faithfull
             subiect
             to
             any
             Prince
             in
             the
             world
             whatsoeuer
             .
          
           But
           I
           haue
           been
           carried
           further
           in
           this
           matter
           ,
           than
           I
           purposed
           ;
           it
           remaines
           ,
           that
           I
           humbly
           craue
           pardon
           of
           your
           Lordship
           ,
           and
           commend
           
           there
           my
           poore
           labours
           to
           your
           honourable
           and
           g●●tious
           acceptance
           ;
           beseeching
           God
           to
           continue
           your
           life
           ,
           and
           to
           encrease
           your
           zeale
           ,
           care
           ,
           and
           wise
           lo●…
           to
           the
           glorie
           of
           his
           name
           ,
           the
           further
           adua●…
           of
           religion
           ,
           the
           prosperi●●●
           of
           the
           estate
           ,
           the
           sa●●●e
           and
           honour
           of
           his
           Maiestie
           ,
           ●…d
           your
           owne
           present
           and
           euerlasting
           comfort
           through
           Iesus
           Christ.
           
        
         
           
             From
             my
             house
             on
             the
             Tower
             Hill
             
               February
               18.
               
               
                 Anno
                 16●●
              
            
          
           
             〈◊〉
             Lord●hips
             to
             be
             commanded
             in
             all
             C●r●stian
             dutie
             .
             A●●ONY
             WOTTON
             .
          
        
      
       
         
         
           TO
           THE
           READER
           .
        
         
           WHen
           I
           had
           finished
           my
           poore
           labours
           in
           answering
           ,
           and
           compared
           Master
           Perkins
           Treatise
           ,
           the
           Papists
           accusation
           ,
           and
           my
           defence
           together
           ;
           I
           could
           see
           no
           better
           course
           for
           thy
           vnderstanding
           of
           al
           three
           ,
           then
           to
           set
           downe
           all
           three
           ,
           euery
           one
           in
           the
           Authers
           owne
           words
           .
           Now
           I
           came
           at
           the
           last
           to
           view
           them
           all
           three
           together
           ,
           the
           greatnes
           of
           the
           booke
           driueth
           me
           into
           some
           feare
           least
           that
           which
           I
           intended
           for
           thy
           good
           in
           reading
           of
           it
           ,
           should
           proue
           an
           occasion
           of
           thy
           forbearing
           to
           read
           it
           .
           Only
           my
           hope
           is
           ,
           that
           knowledge
           of
           the
           truth
           being
           the
           end
           of
           thy
           reading
           ,
           thou
           wilt
           not
           thinke
           much
           of
           a
           little
           more
           paines
           or
           cost
           ,
           which
           necessity
           hath
           laid
           vpon
           them
           ,
           who
           desire
           to
           benefit
           themselues
           by
           vnderstanding
           the
           difference
           betwixt
           the
           Gospell
           and
           Popery
           .
           That
           neither
           my
           tediousnesse
           nor
           darkenesse
           might
           offend
           or
           stay
           thee
           ,
           I
           haue
           laboured
           for
           as
           much
           plainenes
           as
           I
           could
           well
           attaine
           to
           ,
           with
           so
           much
           breuitie
           .
           The
           skoffing
           ,
           reuiling
           ,
           and
           slaundering
           of
           the
           Aduersarie
           ,
           I
           haue
           chosen
           rather
           to
           referre
           to
           God
           the
           reuenger
           of
           all
           such
           Antichristian
           dealing
           ,
           and
           to
           thy
           discreete
           and
           Christian
           consideration
           ,
           then
           to
           answere
           in
           the
           like
           measure
           and
           kind
           of
           sinning
           .
           But
           if
           it
           please
           thee
           in
           reading
           of
           the
           booke
           to
           
           compare
           the
           testimony
           he
           giueth
           of
           M.
           Perkins
           in
           his
           Preface
           to
           the
           Reader
           ,
           with
           his
           carriage
           toward
           him
           in
           the
           whole
           course
           of
           his
           answering
           ,
           thou
           shalt
           easily
           discerne
           ,
           that
           either
           the
           one
           or
           the
           other
           ,
           or
           both
           ,
           must
           needs
           be
           without
           iudgement
           or
           conscience
           .
           For
           my
           course
           of
           answering
           I
           shall
           need
           to
           say
           nothing
           ,
           because
           I
           spake
           sufficiently
           of
           it
           in
           my
           answere
           to
           the
           twelue
           Articles
           .
           In
           this
           present
           booke
           thou
           mayest
           know
           where
           M.
           Perkins
           ,
           the
           Aduersarie
           ,
           and
           my
           defence
           beginneth
           and
           endeth
           ,
           as
           well
           by
           the
           difference
           of
           the
           print
           ,
           as
           by
           the
           great
           or
           capitall
           letters
           set
           in
           the
           margin
           ;
           
             W.
             P.
          
           for
           
             William
             Perkins
             ,
             D.
             B.
             P.
          
           for
           the
           Aduersarie
           vnknowen
           ,
           hiding
           himselfe
           vnder
           those
           three
           letters
           ,
           
             A.
             W.
          
           for
           
             Antony
             Wotton
          
           .
           And
           this
           course
           is
           obserued
           throughout
           the
           whole
           booke
           ,
           saue
           a
           few
           places
           ,
           where
           the
           marginall
           notes
           would
           afford
           no
           roome
           to
           those
           letters
           .
           I
           haue
           further
           added
           some
           short
           answers
           in
           the
           margin
           here
           and
           there
           ,
           which
           thou
           maiest
           perceiue
           by
           the
           matter
           and
           letter
           .
           It
           remaineth
           that
           I
           humbly
           and
           earnestlie
           intreat
           thee
           to
           examine
           what
           we
           haue
           written
           without
           preiudice
           and
           partiality
           ,
           and
           to
           acknowledge
           the
           truth
           with
           liking
           ,
           where
           it
           shall
           please
           God
           to
           make
           it
           euident
           vnto
           thee
           :
           which
           he
           will
           certainly
           doe
           according
           to
           his
           promise
           ,
           if
           thou
           call
           vpon
           him
           in
           humility
           and
           faith
           ,
           for
           the
           assistance
           of
           his
           holy
           Spirit
           ;
           To
           whose
           gratious
           direction
           I
           commend
           thee
           now
           and
           euer
           .
        
         
           
             
               Tower
               hill
            
             
               Febr.
               18.
               1606.
               
            
          
           
             Thine
             in
             the
             Lord
             Iesus
             ,
             Antony
             Wotton
             .
          
        
      
    
     
       
         
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             TO
             THE
             MOST
             PVISSANT
             ,
             PRVDENT
             ,
             AND
             RENOWMED
             PRINCE
             ,
             IAMES
             the
             first
             ,
             by
             the
             grace
             of
             God
             ,
             King
             of
             
               England
               ,
               Scotland
               ,
               France
            
             ,
             and
             Ireland
             ,
             Defendor
             of
             the
             Faith
             ,
             &c.
             
          
           
             MOst
             Gratious
             and
             dread
             Souera●gne
             .
             Albeit
             my
             slenddr
             skill
             cannot
             affoord
             any
             discourse
             worthie
             the
             view
             of
             your
             Excellencie
             ,
             neither
             my
             deadded
             ,
             and
             daily
             interrupted
             ,
             and
             *
             persecuted
             studies
             ,
             will
             giue
             me
             leaue
             to
             accomplish
             that
             little
             ,
             which
             otherwise
             I
             ●…ght
             vndertake
             and
             performe
             :
             Yet
             being
             ●nbolde●ed
             ,
             both
             by
             your
             high
             〈◊〉
             ,
             and
             gratious
             fauour
             ,
             euer
             shewed
             vnto
             all
             good
             litterature
             ,
             especially
             concerning
             Diuinitie
             :
             and
             also
             vrged
             by
             mine
             owne
             bounden
             dutie
             ,
             and
             particular
             affection
             ;
             I
             presume
             to
             present
             vnto
             your
             Highnes
             this
             sho●…●…ing
             ●●eatise
             .
             For
             your
             exceeding
             clemencie
             ,
             ●…es
             ,
             and
             rare
             modestie
             ,
             in
             the
             most
             e●inent
             estate
             of
             to
             mightie
             a
             Monarch
             ;
             as
             it
             cannot
             but
             winne
             vnto
             you
             great
             loue
             ,
             in
             the
             h●arts
             of
             all
             considerate
             Subiects
             :
             so
             on
             the
             other
             side
             doth
             it
             encourage
             them
             confidently
             to
             open
             their
             mindes
             ,
             and
             in
             dutifull
             manner
             to
             vnfold
             themselves
             vnto
             their
             so
             louing
             and
             astable
             a
             S●u●rai●ne
             .
             And
             whereas
             〈◊〉
             the
             no
             vulgar
             praise
             of
             your
             Ma●est●es
             p●…e
             )
             you
             haue
             made
             open
             and
             often
             profession
             of
             your
             vigilancie
             and
             care
             ,
             to
             aduance
             the
             diuine
             honor
             of
             our
             Sa●…
             Christ
             ,
             and
             his
             most
             sacred
             Religion
             :
             Then
             what
             faithfull
             Ch●…an
             should
             
             slagger
             ,
             or
             feare
             to
             lay
             open
             ,
             and
             deliuer
             publikely
             ,
             that
             which
             he
             assureth
             himselfe
             to
             be
             ver●
             expedient
             ,
             necessarie
             ,
             and
             a
             reeable
             towards
             the
             furnishing
             ,
             and
             se●ting
             forward
             of
             so
             heauenly
             a
             worke
             ?
             Moreouer
             ,
             if
             I
             your
             Maiesties
             poore
             subiect
             ,
             haue
             by
             studie
             at
             home
             ,
             and
             trauaile
             abroad
             ,
             attained
             vnto
             any
             small
             talent
             of
             learning
             ,
             and
             knowledge
             :
             to
             whom
             is
             the
             vse
             and
             fruite
             thereof
             more
             due
             ,
             then
             vnto
             my
             so
             gra●●ous
             ,
             and
             withall
             ,
             so
             learned
             a
             Liege
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Is
             it
             a
             dutifull
             manner
             of
             vnfolding
             your selfe
             ,
             to
             charge
             his
             Maiesties
             gouernment
             with
             persecution
             ,
             and
             that
             of
             mens
             studies
             ,
             with
             persecuting
             heauily
             the
             sincere
             professors
             of
             the
             onely
             true
             Catholike
             faith
             ?
             with
             molesting
             grieuously
             great
             numbers
             of
             most
             ciuill
             biects
             ?
             with
             mingling
             his
             gouernment
             with
             bitter
             stormes
             of
             persecution
             ?
             to
             threaten
             him
             with
             feare
             of
             rebellion
             or
             treason
             ?
             Indeede
             ,
             I
             must
             needes
             say
             ,
             you
             vnfold
             your selfe
             perhaps
             more
             than
             you
             would
             .
             For
             whereas
             your
             desire
             is
             to
             lie
             hid
             vnder
             the
             cloake
             of
             commending
             his
             Maiestie
             ,
             for
             exceeding
             mildnes
             ,
             clemencie
             ,
             affabilitie
             ,
             &c.
             before
             you
             are
             aware
             ,
             the
             truth
             of
             your
             opinion
             breakes
             out
             ,
             and
             bewraies
             it selfe
             to
             all
             the
             world
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Finally
             ,
             for
             a
             proofe
             of
             my
             sinceritie
             ,
             affection
             ,
             and
             dutifull
             loue
             towards
             your
             Maiestie
             ,
             this
             may
             I
             iustly
             say
             that
             in
             time
             of
             vncertaine
             fortune
             (
             when
             assured
             friends
             are
             most
             certainely
             tried
             )
             I
             both
             suffered
             disgrace
             ,
             and
             hinderance
             for
             it
             ,
             being
             stiled
             in
             Print
             ,
             
               A
               Scotist
               in
               faction
            
             :
             therein
             farther
             employing
             my
             pen
             in
             
               Atvvo-solde
               discourse
            
             (
             which
             I
             hope
             hath
             been
             presented
             to
             the
             view
             of
             your
             Maiestie
             )
             the
             one
             containing
             a
             defence
             of
             your
             Highnes
             honour
             :
             the
             other
             of
             your
             title
             ,
             and
             interest
             of
             the
             Crowne
             of
             England
             .
             And
             if
             then
             my
             zeale
             and
             loue
             of
             truth
             ,
             and
             obligation
             to
             your
             Maiestie
             ,
             drew
             me
             out
             of
             the
             compasse
             of
             mine
             owne
             profession
             ,
             to
             treate
             of
             law
             courses
             :
             I
             trust
             your
             benigne
             Grace
             will
             now
             licence
             me
             ,
             out
             of
             the
             same
             fountaine
             of
             ●●ruencie
             and
             like
             zeale
             vnto
             Gods
             t●uth
             ,
             no
             lesse
             respecting
             your
             Maiesties
             eternall
             honour
             ,
             and
             heauenly
             inheritance
             ,
             something
             to
             say
             in
             matters
             of
             diuinitie
             :
             hauing
             been
             the
             best
             part
             of
             my
             studie
             ,
             for
             more
             then
             thrise
             seuer
             ,
             yeares
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             late
             quarrels
             betwixt
             the
             professed
             ,
             and
             secret
             traitors
             ,
             the
             Iesuites
             and
             Priests
             ,
             haue
             made
             all
             men
             of
             any
             iudgement
             ,
             able
             to
             discerne
             ,
             what
             disgraces
             and
             hinderances
             either
             part
             hath
             by
             other
             ;
             when
             both
             parts
             can
             so
             easily
             and
             suddenly
             agree
             with
             the
             good
             liking
             of
             your
             lay-Papists
             .
             The
             best
             seruice
             you
             doe
             his
             Maiestie
             ,
             in
             this
             book
             ,
             
             is
             that
             you
             confesse
             so
             plainly
             ,
             that
             both
             his
             honour
             ,
             and
             his
             title
             to
             the
             Crowne
             of
             England
             ,
             were
             not
             onely
             called
             into
             question
             ,
             but
             iniured
             ,
             and
             denied
             by
             your
             Popish
             saction
             .
             And
             yet
             this
             intelligence
             you
             giue
             him
             ,
             is
             no
             newes
             :
             for
             it
             was
             discouered
             before
             out
             of
             a
             letter
             of
             Parsons
             in
             b
             the
             Iesuites
             defence
             ,
             against
             the
             Secular
             Priests
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Whereinto
             I
             may
             conueniently
             enter
             with
             that
             golden
             sentence
             ,
             with
             which
             your
             Maiestie
             began
             the
             Conference
             ,
             holden
             in
             Ia●…y
             last
             ,
             betweene
             certaine
             of
             your
             ●…cts
             ,
             about
             some
             controue●sie
             〈◊〉
             R●ligion
             :
             
               A
               Ioue
               principium
            
             :
             conformable
             to
             that
             in
             holy
             writ
             ,
             
               I
               〈◊〉
               〈◊〉
               ,
               a●d
            
             
             Omega
             ,
             that
             is
             ,
             
               The
               begianing
               ,
               and
               the
               end
               ,
            
             saith
             our
             Lord
             :
             And
             ●…ying
             it
             vnto
             Princes
             ,
             I
             may
             be
             bolde
             to
             say
             ,
             that
             nothing
             is
             more
             expedient
             ,
             and
             necessarie
             for
             Kings
             :
             nothing
             more
             honourable
             ,
             and
             of
             be●…
             assurance
             for
             their
             estate
             ,
             then
             that
             in
             the
             very
             beginning
             of
             their
             ●a●gne
             ,
             they
             take
             especiall
             o●der
             ,
             that
             the
             suprea●ne
             ,
             and
             most
             pu●ssa●t
             M●narch
             of
             heauen
             and
             earth
             ,
             be
             purely
             ,
             and
             vprightly
             serued
             ,
             aswell
             in
             their
             owne
             exemplar
             liues
             ,
             as
             throughout
             their
             Dominions
             .
             For
             of
             Almighty
             God
             his
             meere
             bouncde
             and
             great
             grace
             ,
             they
             receiue
             and
             holde
             their
             D●adems
             and
             ●…cely
             Seep●ers
             :
             and
             cannot
             possesse
             and
             enioy
             them
             (
             their
             mighty
             Forces
             ,
             and
             most
             prudent
             Counsailes
             notwithstanding
             )
             one
             day
             longer
             ,
             then
             during
             his
             d●…e
             will
             and
             pleasure
             .
             Which
             that
             wise
             King
             witnesseth
             ,
             speaking
             in
             the
             person
             of
             Gods
             wisedome
             ,
             
               Per
               me
               Reges
               regnant
            
             ,
             
             By
             me
             Kings
             doe
             raigne
             .
             And
             Nabuchodonozer
             sometime
             King
             of
             Babilon
             ,
             was
             turned
             out
             to
             grase
             with
             beasts
             ,
             for
             seuen
             yeeres
             ,
             and
             made
             to
             know
             and
             confesse
             ,
             that
             the
             highest
             doth
             comma●…d
             ouer
             the
             kingdomes
             of
             men
             ,
             and
             disposeth
             of
             them
             ,
             as
             pleaseth
             his
             d●uine
             wisedome
             .
             But
             I
             neede
             not
             stand
             vpon
             this
             poynt
             ,
             being
             to
             well
             knowne
             ,
             and
             duely
             confessed
             by
             your
             Ma●es●●e
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             His
             Maiestie
             wisely
             ,
             and
             fitly
             applied
             the
             saying
             of
             the
             Poet
             ,
             to
             signifie
             ,
             that
             whatsoeuer
             we
             vndertake
             ,
             must
             be
             begun
             in
             the
             name
             of
             God
             ,
             with
             desire
             ,
             and
             trust
             of
             his
             blessing
             .
             But
             what
             conformitie
             hath
             that
             of
             Christ
             either
             with
             c
             the
             Poets
             sentence
             ,
             or
             his
             Maiesties
             purpose
             ,
             or
             your
             owne
             application
             ?
             Our
             Sauiour
             truly
             professes
             of
             himselfe
             ,
             that
             he
             is
             d
             
               Alpha
               and
               Omega
               ,
               the
               beginning
               and
               the
               ending
               ,
               which
               is
               ,
               which
               was
               ,
               and
               which
               is
               to
               come
               :
               the
               first
               ,
               and
               the
               last
               :
            
             that
             is
             eternall
             .
             Neither
             the
             Poet
             ,
             nor
             the
             King
             our
             of
             the
             P●●t
             intend
             to
             speake
             any
             thing
             of
             Gods
             eternitie
             .
             Neither
             can
             you
             reasonably
             apply
             that
             speech
             of
             our
             Sauiour
             ,
             to
             secure
             Princes
             in
             their
             estate
             ,
             if
             they
             begin
             their
             gouernment
             with
             Prouiding
             for
             obedience
             to
             God
             ,
             by
             true
             religion
             .
             But
             how
             
             little
             agreement
             there
             is
             betwixt
             Christs
             speech
             and
             the
             Poets
             ,
             it
             may
             easily
             appeare
             by
             this
             ;
             that
             if
             his
             Maiestie
             ,
             in
             stead
             of
             
               Abs
               loue
               Principiu●
            
             ,
             should
             haue
             said
             ,
             I
             am
             Alpha
             and
             Omega
             ,
             or
             Christ
             is
             Alpha
             and
             Omega
             ,
             no
             man
             could
             haue
             vnderstood
             his
             meaning
             by
             his
             words
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             ●●thence
             there
             be
             in
             this
             our
             most
             miserable
             age
             ,
             great
             diuersities
             of
             Religions
             ,
             and
             but
             one
             onely
             ,
             wherewith
             God
             is
             truely
             serued
             and
             pleased
             ,
             as
             saith
             the
             Apostle
             .
             
               One
               body
               ,
               one
               Spirit
               ,
               as
               you
               are
               called
               into
               one
            
             
             
               hope
               of
               your
               vocation
               ,
               one
               Lord
               ,
               one
               Faith
               ,
               one
               Baptisme
               :
            
             My
             most
             humble
             suite
             and
             supplication
             ,
             to
             your
             high
             Maiestie
             is
             ,
             that
             you
             to
             your
             eternall
             good
             ,
             will
             imbra●e
             ,
             maintaine
             ,
             and
             set
             forth
             that
             onely
             true
             ,
             Catholike
             ,
             and
             Apostolike
             faith
             ,
             wherein
             all
             your
             most
             royall
             progenitors
             liued
             and
             died
             or
             if
             you
             cannot
             be
             wonne
             so
             soone
             ,
             to
             alter
             that
             Religion
             in
             which
             it
             hath
             been
             your
             misfortune
             ,
             to
             haue
             been
             bred
             and
             brought
             vp
             :
             That
             then
             in
             the
             meane
             season
             ,
             you
             will
             not
             so
             heauily
             persecute
             ,
             the
             sincere
             professors
             of
             the
             other
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             an
             easie
             matter
             to
             perswade
             his
             Maiestie
             to
             maintaine
             ,
             and
             set
             foorth
             the
             onely
             true
             Catholike
             and
             Apostolike
             faith
             :
             that
             is
             ,
             to
             doe
             ,
             that
             he
             doth
             alreadie
             .
             But
             the
             Romane
             religion
             hath
             neuer
             an
             one
             of
             these
             properties
             :
             as
             it
             will
             appeare
             in
             the
             suruay
             of
             your
             reformation
             .
          
           
             Diuers
             of
             his
             Maiesties
             progenitors
             liued
             and
             died
             in
             the
             profession
             of
             true
             religion
             many
             yeeres
             before
             a
             number
             of
             your
             Popish
             heresies
             were
             hatcht
             .
             Neither
             doth
             hee
             now
             maintainc
             it
             ,
             because
             ,
             by
             Gods
             speciall
             prouidence
             ,
             he
             hath
             been
             brought
             vp
             in
             it
             ;
             but
             for
             that
             as
             it
             appeares
             in
             the
             ●
             
             Confession
             of
             Scotland
             ,
             after
             long
             and
             due
             examination
             his
             Maiestie
             is
             thoroughly
             resolued
             in
             the
             truth
             by
             the
             word
             and
             spirit
             of
             God.
             
          
           
             Who
             would
             thinke
             that
             hee
             which
             a
             little
             before
             iustlie
             commended
             his
             Maiestie
             for
             exceeding
             clemencie
             ,
             mildnes
             ,
             louingnes
             and
             affablenes
             ,
             should
             now
             challenge
             him
             for
             persecuting
             heauily
             the
             sincere
             professors
             of
             the
             onely
             true
             Catholike
             and
             Apostolike
             faith
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Very
             many
             vrgent
             ,
             and
             for●ible
             reasons
             might
             be
             produced
             ,
             in
             fauour
             and
             de●e●ce
             of
             the
             Catholike
             Romane
             Religion
             ,
             whereof
             diuers
             haue
             bin
             in
             most
             learned
             treatises
             ,
             tendered
             to
             your
             Maiestie
             already
             .
             Wherefore
             I
             will
             onely
             touch
             three
             :
             two
             of
             them
             chosen
             out
             of
             the
             subiect
             of
             this
             booke
             :
             The
             third
             selected
             from
             a
             sentence
             of
             your
             Maiesties
             ,
             recorded
             in
             the
             aforesaid
             Conference
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             doubt
             not
             but
             if
             those
             learned
             treatises
             ,
             you
             bragge
             of
             ,
             be
             come
             to
             his
             Maiesties
             hands
             ,
             either
             they
             haue
             had
             ,
             or
             shal
             ere
             long
             receiue
             sufficient
             answere
             .
             In
             the
             meane
             while
             ,
             let
             vs
             consider
             these
             your
             reasons
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             because
             that
             argument
             is
             ,
             as
             most
             sensible
             ,
             so
             best
             assured
             ,
             which
             proceedeth
             from
             a
             principle
             that
             is
             either
             euident
             in
             it selfe
             or
             else
             granted
             ,
             and
             confessed
             for
             true
             :
             My
             first
             proofe
             shall
             be
             grounded
             vpon
             that
             your
             Maiesties
             owne
             resolute
             ,
             and
             constant
             opinion
             (
             as
             it
             appeareth
             in
             the
             said
             Conference
             )
             to
             wit
             :
             
               That
               no
               Church
               ought
               further
               to
               separate
               it
            
             
             
               selfe
               from
               the
               Church
               of
               Rome
               ,
               either
               in
               doctrine
               or
               ceremonie
               ,
               then
               she
               hath
               departed
               from
               her selfe
               ,
               vvhen
               she
               vvas
               in
               her
               flourishing
               ,
               and
               best
               estate
               .
            
             From
             whence
             I
             deduce
             this
             reason
             :
             The
             principall
             Pillers
             of
             the
             Church
             of
             Rome
             in
             her
             most
             flourishing
             estate
             ,
             taught
             in
             all
             poynts
             of
             Religion
             ,
             the
             same
             Doctrine
             ,
             that
             she
             now
             holdeth
             and
             teacheth
             ;
             and
             in
             expresse
             tearmes
             condemneth
             for
             error
             and
             heresie
             ,
             most
             of
             those
             Articles
             ,
             which
             the
             Protestants
             esteeme
             to
             be
             the
             principall
             parts
             of
             their
             reformed
             Gospell
             :
             Therefore
             if
             your
             Maiestie
             will
             resolutely
             imbrace
             ,
             and
             constantly
             defend
             that
             doctrine
             ,
             which
             the
             Roman
             Church
             maintained
             in
             her
             most
             flourishing
             estate
             ;
             you
             must
             forsake
             the
             Protestant
             ,
             and
             take
             the
             Catholike
             into
             your
             Princely
             protection
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             most
             flourishing
             and
             best
             estate
             of
             the
             Church
             of
             Rome
             is
             that
             out
             of
             question
             ,
             of
             the
             sinceritie
             whereof
             wee
             haue
             witnes
             in
             the
             f
             Scripture
             :
             from
             which
             no
             Church
             ought
             ,
             or
             may
             depart
             :
             not
             because
             they
             may
             not
             dissent
             from
             the
             Church
             of
             Rome
             ;
             but
             because
             they
             must
             hold
             the
             true
             faith
             :
             for
             which
             the
             Apostle
             commends
             the
             Church
             of
             Rome
             ,
             that
             then
             was
             .
          
           
             The
             antecedent
             of
             your
             reason
             is
             false
             .
             The
             Church
             of
             Rome
             ,
             in
             the
             Apostles
             time
             ,
             did
             not
             teach
             many
             of
             those
             points
             that
             the
             Popish
             Romish
             Church
             now
             holds
             ;
             witnes
             the
             Epistle
             to
             the
             Romanes
             ,
             wherein
             diuers
             maine
             matters
             of
             her
             faith
             are
             recorded
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             demonstrate
             vnto
             your
             Maiestie
             ,
             that
             we
             now
             hold
             in
             all
             poynts
             ,
             the
             very
             same
             Doctrine
             ,
             which
             the
             most
             approoued
             auncient
             Doctors
             ,
             and
             holy
             Fathers
             held
             and
             deliuered
             :
             Because
             it
             is
             too
             long
             for
             an
             Epistle
             ,
             I
             reserue
             it
             to
             the
             booke
             it selfe
             ,
             for
             the
             poynts
             it
             handleth
             ;
             and
             will
             here
             briefly
             note
             out
             of
             it
             ,
             some
             such
             old
             reprooued
             errors
             ,
             that
             the
             Protestants
             doe
             reuiue
             ,
             receiue
             ,
             and
             auowe
             ,
             as
             the
             very
             sinnewes
             of
             their
             Gospell
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             most
             approued
             ancient
             Doctors
             &
             holy
             fathers
             ,
             were
             the
             Apostles
             ,
             with
             whom
             ,
             how
             you
             shew
             your
             agreement
             ,
             
             in
             the
             points
             ,
             this
             booke
             handles
             ,
             wee
             shall
             see
             in
             the
             particulars
             :
             All
             other
             writers
             haue
             those
             properties
             in
             a
             farre
             inferiour
             degree
             :
             from
             among
             whom
             ,
             if
             I
             would
             deale
             strictly
             with
             you
             ,
             I
             might
             pick
             the
             Fathers
             of
             the
             Greeke
             Churches
             ,
             and
             all
             those
             of
             the
             Latin
             that
             were
             not
             members
             of
             the
             Romane
             ,
             as
             it
             was
             a
             distinct
             Church
             from
             all
             other
             :
             For
             so
             is
             the
             g
             Romane
             Church
             conceiued
             ,
             and
             spoken
             of
             by
             his
             Maiestie
             .
             But
             I
             will
             not
             presse
             you
             so
             hard
             ,
             though
             I
             may
             chance
             to
             put
             you
             in
             minde
             of
             it
             now
             and
             then
             .
          
           
             All
             points
             that
             haue
             been
             reprooued
             by
             some
             of
             the
             ancient
             writers
             are
             not
             errors
             ,
             and
             many
             times
             the
             same
             words
             haue
             not
             the
             same
             meaning
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               Martin
               Luther
            
             the
             ring-leader
             of
             the
             new
             pretended
             reformation
             ,
             layeth
             for
             the
             ground-worke
             of
             his
             Religion
             ,
             
               That
               man
               is
               iustified
               by
            
             *
             
               only
               saith
            
             :
             and
             in
             this
             he
             is
             applauded
             and
             followed
             of
             all
             Protestants
             :
             and
             yet
             as
             testifieth
             the
             most
             sound
             witnes
             of
             antiquitie
             ,
             S.
             Austin
             ,
             that
             
               only
               faith
               is
               sufficient
               to
               Saluation
               ,
            
             was
             an
             error
             sprung
             vp
             in
             the
             Apostles
             dayes
             ;
             against
             which
             ,
             the
             Catholike
             Epistles
             of
             S.
             Peter
             ,
             and
             S.
             Iames
             ,
             and
             S.
             Iohn
             ,
             were
             principally
             directed
             .
             And
             the
             author
             of
             that
             error
             was
             that
             infamous
             Sorcerer
             
               Simon
               Magus
            
             ;
             as
             the
             blessed
             Martyr
             Ireneus
             hath
             recorded
             in
             his
             first
             booke
             against
             heresies
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             For
             the
             doctrine
             of
             iustification
             by
             faith
             onely
             ,
             I
             referre
             the
             reader
             to
             the
             article
             of
             iustification
             .
             That
             we
             are
             vnlike
             the
             heretikes
             ,
             of
             whom
             S.
             Augustine
             speakes
             ,
             it
             may
             thus
             ap●…
             .
             
               The
               faith
               they
               so
               magnified
               ,
               was
               a
               dead
               faith
               The
               Apostle
            
             (
             〈◊〉
             h
             Austin
             ,
             in
             refutation
             of
             them
             )
             
               speaks
               not
               of
               euery
               kind
               ●…
               ,
               by
               which
               we
               beleeue
               in
               God
               ;
               but
               of
               that
               wholesome
               and
               truly
               ●…angelicall
               faith
               ,
               the
               workes
               whereof
               proceede
               from
               loue
               .
            
             And
             againe
             :
             
               How
               long
               therefore
               will
               they
               be
               deceiued
               that
               promise
               themselues
               euerlasting
               life
               by
               a
               dead
               faith
               ?
            
             Besides
             ,
             they
             despised
             good
             workes
             as
             needles
             ,
             either
             before
             ,
             or
             after
             iustification
             .
             i
             
               They
               thought
            
             (
             saith
             
               Augustine
               )
               that
               Paul
               wild
               vs
               to
               doe
               euill
               that
               good
               might
               come
               of
               it
               .
               But
               it
               was
               not
               the
               Apostles
               meaning
            
             (
             saith
             he
             )
             
               that
               by
               the
               professing
               and
               inioyning
               of
               faith
               ,
            
             k
             
               good
               workes
               of
               righteousnes
               should
               be
               despised
               :
               But
               that
               euery
               man
               might
               know
               that
               he
               may
               be
               iustified
               ,
            
             l
             
               though
               he
               haue
               not
               done
               the
               workes
               of
               the
               Law
               before
               .
               For
               they
               follow
               him
               that
               is
               iustified
               ,
               not
               goe
               before
               him
               that
               is
               to
               be
               iustified
               .
            
             Yea
             
             m
             Simon
             the
             Sorcerer
             doubted
             not
             ,
             blasphemously
             to
             affirme
             ,
             that
             
               the
               commandements
               of
               holy
               life
               were
               giuen
               by
               the
               Angels
               ,
               that
               made
               the
               world
               ,
               who
               thereby
            
             n
             
               brought
               men
               into
               sla●●rie
            
             .
             Of
             whom
             o
             Theod●ret
             saith
             ,
             that
             
               because
               men
               are
               saued
               by
               grace
               and
               faith
               ,
               therefore
               he
               gaue
               by
               all
               meanes
               〈◊〉
               to
               commit
               wickednes
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             An
             other
             principall
             piller
             of
             Fryer
             Luthers
             Religion
             ,
             con●…
             niall
             of
             free
             will
             ;
             wherein
             he
             iumpeth
             with
             the
             olde
             rotten
             〈…〉
             Manes
             ,
             of
             whom
             the
             
               Mani●d
               cans
            
             were
             named
             .
          
           
             Manes
             so
             denied
             free
             will
             ,
             that
             he
             tooke
             away
             all
             assent
             of
             the
             will
             ,
             in
             mens
             daily
             sinnes
             ,
             making
             the
             necessitie
             of
             sinning
             naturall
             ,
             from
             the
             creation
             ,
             as
             proceeding
             from
             the
             euill
             god
             ,
             or
             beginning
             ,
             which
             he
             blasphemously
             and
             absurdly
             deuised
             :
             p
             He
             (
             saith
             
               Augustine
               )
               made
               two
               diuers
               beginnings
               ,
               each
               contrary
               to
               other
               ,
               and
               both
               eternall
               .
            
             And
             from
             these
             two
             natures
             and
             substances
             of
             good
             and
             euill
             ;
             so
             that
             he
             ascribed
             the
             beginning
             of
             sinne
             ,
             not
             to
             the
             freedome
             of
             will
             ,
             but
             to
             the
             substance
             of
             the
             aduerse
             faction
             .
             Yea
             so
             faire
             proceeded
             the
             Manichees
             ,
             that
             
               they
               affirmed
            
             q
             (
             saith
             the
             same
             
               Augustine
               )
               that
               euery
               liuing
               creature
               had
               two
               soules
               ,
            
             r
             
               one
               from
               light
               ,
               another
               from
               darknes
               .
               Manes
               brought
               in
               fatall
               necessitie
            
             s
             (
             saith
             
               Socrates
               )
               and
               tooke
               away
               free
               will.
            
             We
             contrariwise
             acknowledge
             that
             there
             is
             but
             one
             God
             ,
             or
             author
             of
             all
             things
             created
             ,
             that
             he
             made
             vs
             in
             our
             kinde
             perfectly
             good
             .
             That
             sinne
             came
             in
             first
             by
             freedome
             of
             will
             both
             in
             men
             and
             Angels
             ,
             and
             that
             ,
             by
             free
             will
             ,
             without
             any
             necessitie
             of
             constraint
             ,
             it
             is
             daily
             committed
             .
             It
             appeares
             further
             ,
             to
             our
             comfort
             ,
             in
             that
             place
             of
             t
             S.
             Hierome
             ,
             that
             the
             Catholikes
             ,
             or
             true
             Christians
             in
             his
             time
             ,
             were
             in
             like
             sort
             charged
             by
             the
             Pelagians
             ,
             with
             the
             Manichees
             error
             ,
             in
             denying
             free
             will
             ;
             because
             they
             would
             not
             confesse
             ,
             that
             a
             man
             may
             be
             without
             sinne
             ,
             if
             he
             will
             :
             which
             is
             one
             point
             of
             difference
             betwixt
             vs
             and
             the
             Papists
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             One
             Pro●lus
             an
             erronius
             Origenist
             taught
             that
             sinne
             was
             not
             taken
             away
             
             in
             Baptisme
             ,
             but
             only
             couered
             ,
             as
             is
             recorded
             by
             that
             holy
             man
             ,
             and
             auncient
             Father
             
               E●…anius
               .
               M.
               Per●ins
            
             (
             in
             the
             name
             of
             the
             Church
             of
             England
             )
             affirmeth
             in
             like
             manner
             ,
             that
             originall
             sinne
             remaineth
             still
             ,
             and
             raigneth
             in
             the
             regenerate
             ,
             albeit
             it
             is
             not
             imputed
             vnto
             them
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             Neither
             Methodius
             ,
             out
             of
             whom
             u
             Epiphanius
             recites
             Proclus
             opinions
             ,
             in
             many
             leaues
             together
             word
             for
             word
             ;
             nor
             Epiphanius
             himselfe
             refute
             that
             of
             the
             remainders
             of
             sin
             ,
             after
             Baptisme
             :
             rather
             they
             both
             confesse
             ,
             that
             the
             *
             
               sproutes
               and
               branches
               of
               concupiscence
            
             abide
             in
             vs
             ;
             yea
             that
             *
             
               sinne
               dwels
               in
               vs
               ,
               by
               which
               the
               diuell
               preuailes
               .
               The
               Apostle
            
             (
             saith
             
               Methodius
               )
               Rom.
               7.
               seemes
               to
               make
               a
               three-fold
               law
               .
               The
               first
               ,
               the
               law
               of
               the
               minde
               ,
               according
               to
               that
               good
               that
               is
               ingrafted
               in
               vs.
               The
               second
               ,
               by
               the
               assault
               of
               the
               diuell
               ,
               vrging
               and
               distracting
               the
               minde
               ,
               by
               imaginations
            
             y
             
               full
               of
               passion
               .
               The
               third
               ,
               which
            
             z
             
               triumphs
               in
               the
               flesh
               by
               sinne
               ;
               which
               the
               Apostle
               calles
               the
               law
               of
               sinne
               dwelling
               in
               our
               members
               .
            
             That
             a
             Hierom
             is
             of
             our
             opinion
             in
             this
             point
             ,
             it
             appeares
             in
             his
             booke
             against
             the
             Pelagians
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Iouinian
             was
             accounted
             a
             Monster
             by
             S.
             Augustine
             ,
             for
             defending
             honest
             Marriage
             to
             be
             of
             equall
             vertue
             ,
             and
             merite
             with
             chaste
             Virginitie
             :
             and
             saith
             further
             that
             this
             heresie
             was
             so
             sottish
             and
             fleshly
             ;
             that
             it
             could
             not
             deceiue
             any
             one
             learned
             Priest
             ,
             but
             onely
             some
             few
             simple
             and
             carnall
             women
             .
             Yet
             this
             our
             English
             champion
             blusheth
             not
             to
             affirme
             that
             marriage
             is
             not
             only
             equall
             ,
             but
             better
             also
             in
             diuers
             respects
             than
             
             Virginitie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Austin
             was
             neither
             so
             ancient
             ,
             nor
             so
             holie
             ,
             as
             S.
             Paul
             :
             hauing
             him
             on
             our
             side
             ,
             we
             neede
             not
             feare
             the
             other
             .
             But
             the
             report
             ,
             you
             make
             of
             him
             ,
             is
             vntrue
             .
             For
             these
             are
             his
             words
             in
             English.
             b
             
               This
               heresie
               preuailed
               so
               much
               in
               the
               citie
               of
               Rome
               ,
               that
               it
               is
               said
               to
               haue
               throwne
               into
               the
               estate
               of
               mariage
               euen
               some
               vowed
               virgins
               ,
               of
               whose
               chastitie
               there
               had
               been
               no
               suspition
               before
               .
            
             So
             farre
             is
             Augustine
             from
             calling
             them
             simple
             ,
             and
             carnall
             .
             Beside
             he
             addes
             (
             though
             you
             will
             not
             be
             knowne
             of
             it
             )
             that
             he
             c
             
               weakned
               and
               ouerthrew
               the
               holy
               single
               life
               of
               holie
               men
               ,
               by
               rehearsing
               and
               commending
               the
               Fathers
               ,
               (
               Abraham
               ,
               Isaack
               ,
               Iacob
               )
               who
               were
               married
               men
               .
            
             And
             whereas
             he
             saith
             ,
             
               it
               could
               not
               come
               to
               the
               deceiuing
               of
            
             d
             
               any
               Priests
            
             ,
             (
             for
             learned
             and
             
               any
               one
            
             is
             your
             glosse
             ,
             besides
             the
             text
             )
             he
             seemes
             to
             attribute
             it
             to
             the
             short
             continuance
             thereof
             .
             
               It
               was
            
             e
             (
             saith
             he
             )
             
               quickly
               opprest
               and
               extinguished
               ,
               and
               could
               not
               come
               to
               the
               deceiuing
               of
               any
               Priests
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             same
             olde
             reprobate
             heretike
             ,
             barked
             also
             against
             approoued
             
             feasts
             and
             fasting
             dayes
             ,
             so
             doe
             most
             of
             our
             Ministers
             at
             this
             time
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Our
             Ministers
             doe
             all
             generally
             approoue
             both
             of
             feasts
             and
             fasting
             daies
             ,
             keeping
             the
             former
             more
             religiously
             ,
             than
             you
             doe
             ordinarily
             the
             Sabbath
             .
             The
             latter
             we
             obserue
             with
             reuerence
             and
             humilitie
             ,
             whensoeuer
             they
             are
             appointed
             .
             
             Fish
             daies
             superstitiously
             abused
             by
             you
             ,
             are
             ciuilly
             retained
             by
             vs
             with
             lesse
             riot
             than
             your selues
             doe
             vse
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Vigilantius
             was
             sharpely
             reprooued
             by
             S.
             Hierome
             ,
             in
             a
             booke
             written
             against
             him
             ,
             and
             hath
             been
             euer
             since
             vnto
             this
             day
             ,
             esteemed
             a
             wicked
             heretike
             ,
             for
             denying
             prayer
             to
             Saints
             ,
             and
             honour
             to
             be
             done
             vnto
             their
             Reli●es
             :
             And
             yet
             ,
             what
             poynt
             of
             Doctrine
             is
             more
             currant
             among
             the
             Protestants
             ,
             than
             this
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             f
             Erasmus
             ,
             not
             without
             cause
             ,
             findes
             want
             of
             modestie
             in
             that
             treatise
             of
             Hieroms
             ;
             he
             might
             haue
             found
             want
             of
             truth
             too
             ,
             if
             Vigilantius
             held
             no
             worse
             opinion
             ,
             than
             those
             you
             recite
             .
             But
             of
             the
             former
             ,
             namely
             praying
             to
             Saints
             ,
             neither
             the
             one
             ,
             nor
             the
             other
             speakes
             a
             word
             .
             And
             indeede
             it
             was
             not
             the
             manner
             in
             those
             daies
             to
             pray
             to
             the
             Martyrs
             ,
             but
             to
             pray
             g
             at
             their
             Tombes
             :
             which
             custome
             ,
             it
             should
             seeme
             remained
             till
             that
             time
             ,
             according
             to
             the
             former
             practise
             of
             the
             Christians
             ,
             who
             assembled
             ordinarily
             where
             the
             Martyrs
             were
             h
             buried
             ,
             before
             they
             were
             suffered
             to
             haue
             any
             Churches
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             like
             sorte
             ,
             one
             Aërius
             to
             the
             Arrian
             heresie
             ,
             added
             this
             of
             his
             owne
             ;
             
               That
               we
               must
               not
               pray
               for
               the
               soules
               of
               our
               friends
               departed
            
             ;
             as
             S.
             Augustine
             hath
             registred
             .
             And
             doe
             not
             all
             Protestants
             imbrace
             and
             earnestly
             defend
             the
             same
             ?
          
           
             This
             doctrine
             of
             prayer
             for
             the
             dead
             ,
             the
             deniall
             whereof
             is
             counted
             an
             errour
             in
             Aërius
             ,
             hath
             no
             foundation
             in
             the
             Scripture
             ,
             but
             was
             built
             vpon
             the
             tradition
             of
             the
             Fathers
             ,
             as
             i
             he
             ,
             from
             whom
             Austin
             takes
             the
             accusation
             ,
             confesseth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             A
             common
             custome
             it
             was
             of
             the
             Arrians
             ,
             and
             of
             other
             more
             auncient
             heretikes
             ,
             to
             reiect
             all
             Traditions
             ,
             and
             to
             rely
             onely
             vpon
             the
             written
             
             word
             ,
             as
             testifieth
             S.
             Ireneus
             and
             S.
             Augustine
             .
             Doe
             not
             ours
             the
             same
             ,
             reiecting
             all
             Traditions
             as
             Mans
             Inuention
             .
          
           
             A
             perilous
             error
             ,
             no
             doubt
             ,
             to
             rest
             wholy
             vpon
             the
             written
             word
             :
             that
             is
             ,
             to
             beleeue
             none
             but
             God
             ,
             in
             matters
             of
             his
             owne
             worship
             and
             religion
             .
             k
             Ireneus
             ,
             in
             the
             places
             alleaged
             ,
             
             hath
             no
             word
             of
             reiecting
             traditions
             :
             rather
             hee
             speakes
             the
             contrarie
             of
             
               Simon
               Magu●
            
             ,
             who
             reiected
             the
             Scripture
             ,
             to
             establish
             his
             owne
             deuices
             .
             S.
             Austin
             findes
             no
             fault
             with
             Maximinus
             for
             resting
             vpon
             the
             Scriptures
             ;
             nor
             indeede
             reasonably
             could
             :
             for
             it
             is
             his
             own
             doctrine
             in
             that
             l
             conference
             with
             the
             Heretike
             ,
             and
             m
             other
             where
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Xea●…s
             a
             Barba●ous
             Persian
             indeed
             ,
             yet
             in
             shew
             a
             counterfeited
             Christian
             ;
             is
             noted
             for
             one
             of
             the
             first
             among
             Christians
             ,
             that
             inueyed
             against
             the
             Images
             of
             Saints
             ,
             and
             the
             worship
             done
             by
             true
             Christians
             vnto
             them
             ;
             as
             both
             Nicephorus
             ,
             and
             
               Ced●…
               comppen●…
            
             doe
             recorde
             .
             
             The
             reprobate
             Iewes
             indeede
             before
             him
             ,
             and
             after
             euen
             vntill
             this
             day
             ,
             the
             mis●r●an●
             .
             Turkes
             (
             enemies
             of
             all
             Christianitie
             )
             doe
             dwell
             still
             in
             the
             same
             er●…r
             :
             And
             yet
             is
             not
             this
             most
             vehemently
             auer●ed
             by
             our
             Protestants
             ,
             and
             all
             ●alui●●sts
             ;
             although
             they
             cannot
             denie
             but
             that
             aboue
             900.
             yeares
             agoe
             ,
             in
             the
             second
             generall
             Councell
             holden
             at
             Nice
             ,
             they
             are
             by
             the
             con●●nt
             of
             the
             best
             ,
             and
             most
             learned
             of
             the
             world
             ,
             for
             euer
             accursed
             that
             doe
             denie
             reuerence
             and
             worshippe
             ,
             to
             be
             giuen
             vnto
             the
             Images
             of
             Saints
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             n
             Nicephorus
             (
             you
             should
             haue
             added
             Callistus
             ,
             that
             the
             reader
             might
             haue
             knowne
             whom
             you
             meant
             ,
             and
             haue
             quoted
             o
             lib.
             16.
             not
             10.
             )
             who
             liued
             not
             400.
             yeeres
             since
             ,
             and
             p
             Cedrenus
             ,
             who
             liued
             ,
             as
             it
             is
             thought
             ,
             about
             the
             yeere
             1058.
             are
             neither
             of
             antiquitie
             ,
             nor
             credit
             to
             auow
             a
             historie
             not
             recorded
             by
             any
             of
             their
             ancients
             .
             But
             how
             could
             Xenaias
             ,
             about
             the
             yeere
             478.
             be
             one
             of
             the
             first
             ,
             if
             the
             q
             Commentarie
             vpon
             Damascen
             say
             true
             :
             
               That
               the
               worshipping
               of
               Images
               was
               condemned
               as
               superstitious
               ,
               by
               some
               ,
               about
               the
               beginning
               of
               the
               Gospell
               preached
               ?
               Cedrenus
            
             saith
             be
             
               was
               one
               of
               the
               first
               ;
               Callistus
            
             after
             him
             more
             then
             200.
             yeeres
             ,
             saith
             he
             
               was
               the
               first
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             r
             second
             Councel
             of
             Nice
             was
             a
             conuenticle
             of
             Idolaters
             ,
             neither
             of
             the
             best
             ,
             nor
             of
             the
             most
             learned
             ;
             and
             was
             presently
             after
             condemned
             by
             the
             Councell
             of
             Frankfort
             .
          
           
             I
             will
             omitte
             sundrie
             other
             heades
             of
             the
             Protestants
             Religion
             ,
             by
             all
             approued
             antiquitie
             reproued
             ,
             aad
             condemned
             ,
             that
             I
             passe
             not
             the
             boundes
             of
             an
             Epistle
             ,
             and
             seeme
             ouer
             tedious
             vnto
             your
             Maiestie
             .
             Especially
             considering
             that
             these
             are
             sufficient
             ,
             to
             conuince
             that
             those
             points
             (
             wherein
             the
             Protestants
             affirme
             the
             present
             Church
             of
             Rome
             ,
             to
             haue
             so
             farre
             degenerate
             from
             the
             auncient
             )
             are
             the
             very
             essentiall
             parts
             of
             saith
             ,
             then
             maintayned
             by
             the
             Romans
             :
             And
             the
             contrary
             opinions
             nothing
             else
             ,
             but
             wicked
             heresies
             ,
             of
             old
             inuented
             ,
             and
             obstinately
             helde
             against
             
             the
             same
             
               Roman
               See
            
             ,
             euen
             as
             they
             are
             now
             our
             time
             :
             and
             of
             old
             also
             condemned
             by
             the
             same
             Church
             in
             her
             most
             flourishing
             and
             best
             estate
             .
             Wherefore
             your
             most
             excellent
             Maiestie
             ,
             being
             resolute
             in
             that
             singular
             good
             opinion
             ,
             (
             that
             no
             Church
             ought
             farther
             to
             depart
             from
             the
             Church
             of
             Rome
             ,
             then
             shee
             is
             departed
             from
             her selfe
             in
             her
             flourishing
             estate
             ,
             )
             must
             needes
             recall
             the
             Church
             of
             England
             ,
             from
             such
             extrauagant
             opinions
             ,
             to
             ioyne
             with
             the
             Roman
             Church
             in
             the
             aforesaid
             articles
             ,
             which
             shee
             in
             her
             best
             time
             helde
             for
             parts
             of
             pure
             faith
             :
             And
             in
             all
             others
             also
             which
             they
             cannot
             directly
             proue
             (
             in
             a
             lawfull
             disputation
             before
             your
             Maiestie
             )
             to
             haue
             beene
             altred
             by
             her
             ,
             particularly
             naming
             the
             point
             of
             Doctrine
             ;
             the
             author
             o●
             the
             chaunge
             :
             the
             time
             and
             place
             ,
             where
             ,
             and
             when
             ht
             liued
             :
             who
             followed
             him
             ,
             who
             resisted
             him
             ,
             and
             such
             other
             like
             circumstances
             ,
             which
             all
             bee
             easily
             shewed
             in
             euery
             such
             reuolte
             or
             innouation
             :
             because
             th●
             vigilant
             care
             of
             the
             Pastors
             of
             Christs
             flocke
             ,
             haue
             bin
             alwaies
             so
             great
             ,
             as
             no
             such
             things
             could
             be
             vnknowne
             ,
             let
             slippe
             ,
             or
             vnrecorded
             .
          
           
             Thus
             much
             for
             my
             first
             reason
             ,
             collected
             from
             the
             vntruth
             of
             the
             Protestants
             religion
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             are
             nine
             points
             to
             nine
             skore
             ;
             that
             I
             may
             speake
             the
             least
             ?
             and
             yet
             it
             is
             not
             prooued
             ,
             that
             any
             of
             these
             were
             held
             by
             the
             Romanes
             ,
             whose
             faith
             s
             S.
             Paul
             commends
             ;
             nor
             indeed
             euer
             can
             be
             .
          
           
             It
             is
             enough
             for
             vs
             ,
             if
             we
             can
             shew
             by
             record
             of
             Scripture
             ,
             that
             the
             doctrine
             the
             Church
             of
             Rome
             now
             holds
             ,
             is
             not
             that
             she
             maintained
             in
             her
             best
             estate
             :
             which
             we
             often
             haue
             done
             ,
             and
             alwaies
             will
             be
             ready
             to
             doe
             .
             Is
             it
             not
             a
             good
             plea
             in
             law
             ,
             to
             prooue
             by
             ancient
             euidences
             and
             deedes
             ,
             that
             the
             land
             was
             mine
             ,
             vnlesse
             I
             can
             shew
             when
             ,
             and
             how
             the
             possession
             of
             euery
             house
             ,
             Medow
             ,
             Close
             ,
             &c.
             was
             lost
             ?
             yet
             it
             stands
             you
             vpon
             to
             proue
             how
             you
             came
             by
             it
             ,
             and
             by
             what
             right
             you
             hold
             it
             .
             Which
             you
             must
             doe
             ,
             when
             all
             comes
             to
             all
             ,
             by
             the
             Scripture
             ,
             or
             else
             your
             title
             will
             neuer
             be
             good
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             shall
             be
             grounded
             vpon
             the
             vngodlines
             of
             it
             ,
             where
             I
             wil
             let
             passe
             that
             high
             point
             of
             impiety
             ,
             that
             they
             make
             God
             (
             who
             is
             goodnes
             it selfe
             )
             the
             author
             of
             all
             wicked
             actions
             ,
             done
             in
             the
             world
             :
             *
             And
             will
             besides
             say
             nothing
             of
             that
             their
             blasphemie
             against
             our
             Sauiour
             Iesus
             Christ
             ,
             that
             he
             ouercome
             with
             the
             paines
             of
             his
             passion
             vpon
             the
             Crosse
             ,
             did
             doubt
             ,
             (
             if
             not
             dispaire
             )
             of
             his
             owne
             saluation
             :
             being
             vnwilling
             to
             touch
             any
             other
             poynts
             ,
             then
             such
             as
             are
             afterwards
             discussed
             in
             this
             booke
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             may
             well
             let
             both
             these
             passe
             :
             for
             they
             are
             your
             slanders
             ,
             
             not
             our
             opinions
             ,
             as
             hath
             been
             shewed
             sufficiently
             t
             elsewhere
             .
          
           
             The
             triumphant
             Citizens
             of
             heauen
             (
             who
             enioy
             the
             presence
             of
             God
             ,
             and
             happiest
             life
             that
             can
             be
             imagined
             )
             are
             by
             Protestants
             disdainfullie
             termed
             ,
             
               Dead
               men
            
             ,
             and
             esteemed
             neither
             to
             haue
             credit
             with
             God
             to
             obtaine
             any
             thing
             ,
             nor
             any
             care
             or
             compassion
             on
             men
             ,
             among
             whom
             they
             once
             liued
             and
             conuersed
             so
             kindly
             .
          
           
             The
             Saints
             departed
             we
             loue
             and
             honour
             ,
             but
             are
             forced
             to
             call
             them
             dead
             men
             ,
             as
             u
             Austin
             doth
             ,
             by
             reason
             of
             your
             Idolatrie
             ;
             with
             the
             same
             disdaine
             ,
             in
             our
             weake
             measure
             ,
             with
             which
             the
             *
             Apostle
             disgraced
             Circumcision
             .
             Of
             their
             credit
             with
             God
             we
             doubt
             not
             ;
             their
             care
             of
             men
             we
             denie
             not
             :
             but
             x
             wee
             know
             no
             calling
             they
             haue
             to
             become
             our
             mediatours
             ,
             with
             dishonour
             to
             God
             and
             Christ.
             
          
           
             And
             as
             for
             the
             poore
             soules
             departed
             ,
             who
             in
             Purgatorie
             fire
             pay
             deare
             for
             their
             former
             delightes
             and
             pleasures
             ;
             they
             depriue
             them
             of
             all
             humane
             succour
             ,
             by
             teaching
             the
             world
             to
             beleeue
             that
             there
             is
             no
             such
             matter
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             y
             We
             depriue
             them
             of
             nothing
             ,
             that
             God
             in
             the
             Scripture
             allowes
             them
             .
             Prooue
             your
             Purgatorie
             thence
             ,
             and
             we
             will
             confesse
             our
             error
             .
          
           
             Concerning
             vs
             Christians
             yet
             liuing
             on
             earth
             ,
             there
             is
             no
             lesse
             impietie
             in
             their
             opinions
             :
             For
             they
             teach
             that
             the
             best
             Christian
             is
             no
             better
             in
             effect
             ,
             then
             a
             whited
             Sepulchre
             ,
             being
             inwardly
             full
             of
             all
             wickednes
             ,
             and
             mischiefe
             ;
             and
             onlie
             by
             an
             outwarde
             imputation
             of
             Christs
             righteousnes
             vnto
             them
             ,
             are
             accepted
             of
             God
             for
             iust
             .
             To
             thinke
             that
             there
             is
             inherent
             in
             the
             soule
             of
             Man
             ,
             any
             such
             grace
             of
             God
             ,
             as
             doth
             cleanse
             it
             from
             sinne
             ,
             and
             make
             the
             man
             iust
             in
             his
             sight
             ;
             is
             with
             them
             ,
             to
             
             raze
             the
             foundation
             of
             Religion
             ,
             and
             to
             make
             Christ
             a
             Pseudochrist
             :
             wherein
             ,
             I
             know
             not
             whether
             they
             be
             more
             enuious
             against
             the
             good
             of
             Man
             ,
             then
             they
             are
             iniurious
             ,
             either
             to
             the
             inestimable
             value
             of
             Christs
             blood
             ,
             as
             though
             it
             could
             not
             deserue
             any
             better
             estate
             for
             his
             fauourites
             :
             or
             vnto
             the
             vertue
             and
             efficacie
             of
             the
             holy
             Ghost
             ;
             as
             not
             being
             able
             (
             by
             likeliehood
             )
             to
             purge
             mens
             soules
             from
             sinne
             ,
             and
             endue
             them
             with
             such
             Heauenly
             qualities
             .
             I
             omitte
             the
             disgrace
             thereby
             don
             to
             the
             Blessed
             God-head
             it selfe
             ,
             making
             the
             
               Holie
               of
               Holies
            
             ,
             father
             willing
             to
             couer
             and
             cleake
             our
             iniquitie
             ,
             then
             to
             cure
             it
             .
             And
             contrarie
             to
             his
             infinite
             goodnes
             ,
             to
             loue
             them
             whom
             hè
             seeth
             defiled
             with
             all
             manner
             of
             abhominations
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             acknowledge
             euery
             true
             Christian
             to
             be
             righteous
             in
             the
             sight
             of
             God
             after
             iustification
             ,
             by
             z
             inherent
             ,
             though
             imperfect
             ,
             righteousnes
             ;
             and
             account
             none
             whited
             sepulchers
             ,
             
             but
             those
             that
             bragge
             or
             make
             shee
             of
             holines
             ,
             a
             being
             but
             hypocrites
             .
             We
             ascribe
             our
             iustification
             wholy
             and
             onely
             to
             the
             mercie
             of
             God
             ,
             in
             b
             forgiuing
             our
             sinnes
             ,
             for
             Christs
             obedience
             ,
             by
             accounting
             c
             faith
             to
             vs
             for
             rightcousnes
             .
             We
             enuie
             not
             the
             good
             of
             man
             ,
             but
             preferre
             Gods
             truth
             before
             mans
             pride
             .
             Our
             Sauiour
             Christs
             sacrifice
             we
             megnifie
             ,
             as
             infinitly
             perfect
             ;
             but
             wee
             know
             the
             whole
             e●…t
             thereof
             is
             not
             perfected
             at
             once
             in
             vs
             ,
             though
             the
             holie
             Ghost
             be
             of
             infinit
             power
             ,
             which
             ,
             in
             respect
             of
             vs
             ,
             is
             limited
             by
             the
             gratious
             and
             wise
             prouidence
             of
             God.
             We
             teach
             that
             God
             doth
             not
             onely
             couer
             our
             sinnes
             ,
             by
             forgiuing
             them
             ;
             but
             cure
             our
             corruption
             ,
             by
             abolishing
             it
             wholy
             ,
             yet
             d
             by
             little
             and
             little
             .
             His
             loue
             depends
             not
             vpon
             our
             righteousnes
             :
             for
             he
             loued
             vs
             ,
             e
             when
             wee
             were
             most
             vnrighteous
             :
             but
             vpon
             the
             estate
             of
             f
             being
             his
             sonnes
             ,
             members
             of
             his
             beloued
             sonne
             Iesus
             Christ
             ,
             and
             g
             elected
             to
             adoption
             and
             saluation
             by
             him
             ,
             before
             the
             foundation
             of
             the
             world
             was
             laid
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Vnto
             these
             paradoxes
             ,
             impious
             against
             God
             ,
             and
             slaunderous
             to
             man
             :
             If
             it
             will
             please
             your
             Maiestie
             to
             adde
             ,
             the
             prophane
             carnallity
             of
             some
             other
             poynts
             of
             the
             Protestant
             Doctrine
             ;
             you
             will
             (
             doubtles
             )
             in
             short
             time
             loath
             it
             .
             As
             for
             example
             :
             I
             hat
             it
             is
             as
             good
             and
             godly
             ,
             by
             eating
             ,
             to
             
             feede
             the
             bodie
             ,
             as
             to
             chastize
             it
             by
             fasting
             .
             That
             it
             is
             as
             holy
             ,
             to
             fulfill
             the
             fleshly
             desires
             of
             it
             by
             Mariage
             ,
             as
             by
             Continencie
             ,
             to
             mortifie
             them
             ;
             yea
             that
             it
             is
             flat
             against
             the
             word
             of
             God
             to
             vow
             Virginitie
             :
             And
             also
             contrarie
             to
             his
             blessed
             will
             to
             bestowe
             our
             goods
             on
             the
             poore
             ,
             and
             to
             giue
             our selues
             wholy
             to
             prayer
             ,
             and
             fasting
             .
             All
             which
             ,
             this
             Aduocate
             of
             the
             English
             Congregation
             teacheth
             express●e
          
           
             Is
             this
             the
             puritie
             of
             the
             Gospell
             ?
             Or
             is
             it
             not
             rather
             the
             high
             way
             to
             
             Epicurisme
             ,
             and
             to
             all
             worldly
             vanitie
             ,
             and
             iniquitie
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             chastice
             the
             bodie
             by
             fasting
             wee
             hold
             it
             not
             only
             good
             ,
             but
             of
             tentimes
             h
             necessary
             :
             though
             we
             acknowledge
             neither
             merit
             ,
             nor
             satisfaction
             in
             it
             ,
             which
             accompanie
             your
             popish
             fasts
             .
             Mortification
             of
             i
             all
             kindes
             of
             lusts
             ,
             not
             only
             that
             one
             ,
             we
             account
             a
             necessarie
             part
             of
             sanctification
             ;
             neither
             doe
             wee
             allow
             mariage
             to
             fulfill
             the
             lust
             of
             the
             flesh
             ,
             k
             but
             to
             remedie
             it
             :
             vowing
             of
             virginitie
             we
             approoue
             not
             ,
             because
             a
             man
             cannot
             be
             sure
             that
             he
             shall
             keepe
             his
             vow
             alwaies
             ,
             though
             for
             a
             time
             he
             be
             able
             :
             besides
             ,
             all
             lawfull
             
             vowes
             being
             things
             indifferent
             ,
             l
             charitie
             must
             giue
             iudgement
             of
             excediencie
             in
             making
             th●n
             .
             m
             To
             make
             prayer
             and
             fasting
             our
             whole
             worke
             ,
             is
             to
             liue
             in
             the
             world
             without
             a
             calling
             .
             To
             giue
             away
             our
             goods
             to
             the
             poore
             ,
             so
             to
             become
             chargeable
             to
             others
             ,
             is
             to
             tempt
             God
             ,
             and
             burthen
             the
             Church
             :
             to
             doe
             it
             with
             opinion
             of
             merit
             ,
             is
             popish
             pride
             against
             Gods
             glorie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             neede
             not
             ioyne
             hereunto
             ,
             that
             they
             teach
             it
             to
             be
             impossible
             to
             keepe
             Gods
             Commaundements
             ;
             and
             therefore
             in
             vaine
             to
             goe
             about
             it
             :
             And
             fa●ther
             ,
             that
             the
             best
             worke
             of
             the
             righteous
             man
             ,
             is
             defiled
             with
             
             sinne
             .
             Wherefore
             ,
             as
             good
             for
             him
             to
             leane
             all
             vndone
             ,
             as
             to
             doe
             any
             .
          
           
             Nay
             ,
             if
             this
             position
             of
             theirs
             were
             true
             ,
             it
             would
             to
             low
             necessarilie
             ,
             that
             all
             men
             were
             bound
             vnder
             paine
             of
             damnation
             ,
             neuer
             to
             doe
             any
             good
             deede
             ,
             to
             long
             as
             they
             liue
             :
             for
             that
             their
             good
             deede
             being
             stayned
             with
             sinne
             ,
             cannot
             but
             deserue
             the
             hyre
             of
             sinne
             ,
             which
             according
             to
             the
             Apostle
             is
             :
             
               Death
               euerlasting
            
             .
             If
             your
             Maiesties
             important
             affaires
             ,
             would
             once
             permit
             you
             to
             consider
             maturely
             of
             these
             impieties
             ,
             and
             many
             other
             like
             absurdities
             ,
             wherewith
             the
             Protestant
             Doctrine
             is
             stuffed
             :
             I
             dare
             be
             bold
             to
             say
             that
             you
             would
             speedely
             either
             commaund
             them
             ,
             to
             reforme
             themselues
             ,
             and
             amend
             their
             errors
             ;
             or
             fairely
             giue
             them
             their
             Congie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             say
             it
             is
             n
             impossible
             to
             keepe
             Gods
             commandements
             perfectly
             to
             iustification
             ;
             but
             wee
             denie
             ,
             that
             therefore
             it
             is
             in
             vaine
             to
             goe
             about
             it
             .
             Yea
             we
             truly
             affirme
             ,
             that
             we
             are
             o
             bound
             to
             doe
             our
             best
             endeuour
             ,
             and
             shall
             haue
             acceptation
             and
             reward
             of
             our
             workes
             from
             God
             ,
             though
             not
             vpon
             any
             desert
             of
             ours
             .
             p
             That
             our
             best
             workes
             are
             tainted
             with
             imperfections
             we
             professe
             plainly
             :
             That
             they
             are
             therefore
             to
             be
             left
             vndone
             ,
             neither
             we
             say
             ,
             nor
             you
             can
             prooue
             :
             The
             imperfection
             that
             cleaues
             to
             them
             ,
             is
             by
             all
             good
             meanes
             to
             be
             auoyded
             ,
             but
             the
             workes
             to
             be
             performed
             :
             for
             it
             is
             not
             the
             worke
             ,
             but
             the
             imperfection
             in
             it
             that
             is
             forbidden
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             will
             close
             vp
             this
             my
             second
             reason
             ,
             with
             this
             
               Epiphoneme
               .
               That
               it
               is
               impossible
               for
               a
               Protestant
               ,
               firmely
               cleaning
               to
               the
               grounds
               of
               his
               ovvne
               Religion
               ,
               to
               hope
               for
               any
               saluation
               .
            
             For
             they
             doe
             ,
             and
             needes
             must
             graunt
             ,
             that
             no
             man
             can
             be
             saued
             without
             a
             liuely
             faith
             ;
             and
             also
             that
             a
             liuely
             faith
             cannot
             be
             without
             charitie
             ,
             for
             otherwise
             it
             were
             dead
             :
             Now
             then
             to
             the
             purpose
             ;
             No
             Protestant
             can
             haue
             charitie
             :
             for
             as
             witnesseth
             Saint
             
               Iohn
               .
               This
               is
               the
               charitie
               of
               God
               ,
               that
               vve
               keepe
               his
               commaundements
               .
            
             But
             it
             is
             impossible
             (
             according
             to
             the
             Protestants
             )
             to
             keepe
             the
             commandements
             :
             
             
             therfore
             also
             impossible
             to
             haue
             charitie
             ;
             
               VVhich
               is
               the
               ●ulnes
               of
            
             
             
               the
               lavve
            
             :
             and
             consequently
             impossible
             to
             haue
             a
             liuely
             faith
             ,
             which
             cannot
             be
             without
             charitie
             .
             And
             so
             finally
             through
             want
             of
             that
             l●uely
             feeling
             faith
             ,
             whereby
             they
             should
             lay
             hold
             on
             Christs
             righteousnesse
             ,
             to
             hale
             and
             apply
             that
             vnto
             themselues
             ,
             they
             can
             haue
             no
             hope
             at
             all
             ,
             of
             any
             fauour
             ,
             and
             grace
             at
             Gods
             hands
             :
             Without
             which
             they
             must
             needes
             assure
             themselues
             of
             eternall
             damnation
             ,
             in
             steede
             of
             their
             pretended
             certain●…
             of
             saluation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             True
             charitie
             ,
             though
             not
             perfect
             ,
             may
             be
             had
             in
             this
             life
             ,
             and
             by
             it
             the
             commandements
             of
             God
             may
             bee
             ,
             and
             are
             kept
             ,
             though
             not
             perfectly
             :
             so
             that
             a
             Protestant
             ,
             firmely
             cleaning
             to
             the
             grounds
             of
             his
             religion
             ,
             may
             yet
             hope
             for
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             these
             two
             arguments
             ,
             gathered
             out
             of
             the
             treatise
             following
             ,
             I
             adde
             a
             third
             ,
             collected
             from
             these
             your
             owne
             memorable
             wordes
             related
             in
             the
             aboue
             named
             conference
             :
             
               viz.
               Are
               wee
               now
               come
               to
               that
               passe
               ,
            
             
             
               that
               we
               must
               appeache
            
             Constantine
             
               of
               Poperie
               and
               superstition
            
             ?
             Which
             argueth
             that
             your
             Maiestie
             iudgeth
             them
             ,
             to
             haue
             little
             regard
             of
             either
             piety
             or
             ciuility
             ,
             that
             would
             admit
             such
             a
             thought
             into
             their
             minde
             ,
             as
             that
             the
             first
             Christian
             Emperour
             (
             our
             most
             renowned
             countriman
             )
             should
             bee
             nousled
             and
             brought
             vp
             in
             superstition
             :
             wherein
             your
             Maiestie
             hath
             great
             reason
             ,
             for
             he
             was
             most
             carefully
             instructed
             ,
             and
             taught
             the
             Christian
             Religion
             ,
             by
             such
             holy
             Confessors
             ,
             whose
             sinceritie
             in
             faith
             had
             bin
             tried
             in
             the
             hotte
             furnace
             of
             many
             strange
             persecutions
             :
             And
             he
             farther
             had
             the
             good
             happe
             to
             see
             ,
             and
             heare
             together
             in
             the
             first
             generall
             Councell
             of
             Nice
             ,
             many
             of
             the
             holiest
             ,
             and
             best
             learned
             Bishops
             of
             Christendome
             .
             Therefore
             ,
             is
             it
             most
             vnlikely
             that
             so
             Royall
             a
             Person
             ,
             deuoted
             to
             Religion
             ,
             add
             hauing
             so
             good
             meanes
             to
             attayne
             to
             the
             perfect
             knowledge
             thereof
             ,
             as
             no
             man
             could
             haue
             better
             ;
             should
             neuerthelesse
             in
             the
             purest
             time
             of
             it
             ,
             be
             mis-ledde
             into
             errour
             ,
             and
             superstition
             .
             If
             then
             ,
             it
             may
             be
             prooued
             ,
             that
             this
             most
             Christian
             Emperour
             (
             the
             glittering
             ornament
             of
             our
             noble
             Iland
             )
             did
             beleeue
             such
             articles
             of
             the
             present
             Roman
             Church
             ,
             as
             the
             Protestants
             teach
             not
             to
             be
             beleeued
             :
             Will
             not
             your
             Maiestie
             rather
             ioyne
             in
             faith
             with
             so
             pee●les
             a
             Prince
             ,
             who
             by
             the
             consent
             of
             all
             antiquitie
             ,
             was
             for
             certaine
             right
             well
             enformed
             ,
             then
             with
             these
             ,
             whome
             (
             doubtles
             )
             most
             men
             deeme
             to
             be
             pittifullie
             deceiued
             '
             Now
             that
             Constantine
             was
             of
             the
             same
             opinion
             ,
             in
             matter
             of
             Religion
             ,
             with
             the
             present
             Church
             of
             Rome
             ,
             may
             euidently
             bee
             gathered
             out
             of
             this
             that
             followeth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             denies
             Constantine
             to
             haue
             been
             a
             worthie
             ,
             a
             singular
             instrument
             of
             God
             ,
             for
             the
             good
             of
             his
             Church
             ,
             wrongs
             the
             worthie
             Emperour
             ,
             and
             sinnes
             against
             God.
             But
             the
             triall
             of
             doctrine
             is
             to
             be
             fetched
             ,
             not
             from
             the
             opinions
             
             and
             examples
             of
             men
             ,
             though
             neuer
             so
             holie
             ,
             but
             from
             the
             Holie
             of
             Holies
             .
             It
             may
             not
             seeme
             strange
             if
             superstition
             were
             crept
             into
             the
             Church
             before
             Constantines
             time
             ,
             when
             the
             q
             Apostle
             witnesses
             ,
             that
             euen
             in
             his
             daies
             the
             mysterie
             of
             iniquitie
             was
             alreadie
             begun
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             First
             ,
             he
             was
             so
             affectionate
             vnto
             the
             signe
             of
             the
             Crosse
             ,
             that
             hee
             would
             haue
             it
             gloriouslie
             appeare
             ,
             both
             abroade
             in
             his
             business
             ,
             and
             at
             home
             in
             his
             Pallace
             :
             and
             in
             the
             middest
             of
             the
             Citie
             of
             ●o●e
             ▪
             with
             this
             
             Posie
             :
             
               In
               this
               signe
               of
               saluation
               ,
               I
               haue
               deliuered
               the
               Cittie
               .
            
             W●…
             it
             also
             he
             blessed
             his
             visage
             .
          
           
             With
             fasting
             and
             other
             corporall
             affliction
             ,
             he
             chastized
             his
             body
             ,
             that
             he
             might
             please
             God.
             
          
           
             He
             with
             incredible
             admiration
             ,
             honored
             prosessed
             Virgins
             ,
             and
             made
             lawes
             in
             their
             fauour
             .
          
           
             He
             builded
             many
             Churches
             in
             honour
             of
             the
             Apostles
             ,
             and
             Martyrs
             .
             
          
           
             And
             as
             S.
             Chrysostome
             recordeth
             :
             He
             that
             was
             reuested
             in
             purple
             ,
             went
             to
             embrace
             the
             Sepulchres
             of
             S.
             Peter
             ,
             and
             S
             Paul
             ,
             and
             all
             Princely
             state
             laide
             aside
             ,
             stood
             humbly
             praying
             vnto
             the
             Saints
             ,
             that
             they
             would
             bee
             intercessors
             for
             him
             vnto
             God.
             
          
           
             He
             farther
             tooke
             order
             for
             the
             burying
             of
             his
             owne
             body
             ,
             in
             the
             middest
             of
             the
             Tombes
             of
             the
             twelue
             Apostles
             ,
             that
             after
             his
             death
             he
             might
             be
             
               partaker
               of
               the
               prayers
               ,
               which
               should
               be
               there
               offered
               in
               the
               honour
               of
               the
            
             
             Apostles
             .
             Neither
             was
             he
             frustrated
             of
             his
             holy
             desire
             for
             as
             it
             followeth
             in
             the
             71.
             
             Chapter
             of
             the
             same
             booke
             ,
             at
             his
             funerals
             ,
             the
             people
             ioyning
             with
             the
             Priests
             ,
             with
             many
             ●cares
             ,
             and
             great
             sighs
             ,
             
               powred
               out
               prayers
               for
               the
               good
               Emperours
               soule
               .
            
          
           
             Againe
             ,
             at
             a
             〈◊〉
             feast
             which
             he
             held
             at
             the
             dedication
             of
             the
             Church
             built
             by
             〈◊〉
             Ierusalem
             ;
             some
             of
             〈◊〉
             cleargie
             preached
             and
             expounded
             the
             holy
             Scriptures
             :
             and
             o
             the
             〈◊〉
             me
             
               with
               vnbloudie
               Sacrifice
               ,
               and
               ●…st
               all
               cons●cr●lions
               ,
            
             appeased
             the
             Godhead
             ,
             and
             prayed
             for
             the
             
             h●●lth
             of
             he
             Prince
             .
          
           
             Moreover
             this
             ●…alous
             E●pero●r
             reprehended
             Acasius
             ,
             (
             a
             Nouatian
             h●…ke
             )
             〈◊〉
             saying
             ,
             that
             it
             was
             not
             in
             the
             power
             of
             Priests
             ,
             but
             of
             
             God
             only
             to
             forgiuesinnes
             .
          
           
             Finally
             ,
             toward
             true
             Bishops
             ,
             the
             law
             full
             Pastors
             of
             Christs
             Church
             ,
             he
             caried
             such
             a
             reuerend
             〈◊〉
             that
             being
             in
             the
             Councell
             of
             Nice
             ,
             he
             would
             not
             ●iue
             dow●e
             ,
             ●efore
             they
             〈◊〉
             back●ed
             vnto
             him
             so
             to
             doe
             .
             And
             
             was
             so
             farre
             〈…〉
             vpon
             h●●
             to
             〈◊〉
             p●came
             iudge
             ,
             in
             causes
             Ecclesiasticall
             ;
             that
             hee
             〈◊〉
             th●re
             prof
             ●ied
             ,
             that
             it
             did
             not
             belong
             to
             him
             to
             iudge
             of
             Bishops
             〈◊〉
             to
             be
             iud●…
             by
             them
             .
          
           
             It
             was
             not
             the
             〈◊〉
             ,
             but
             the
             thing
             signified
             ,
             viz.
             Christ
             crucified
             ,
             to
             which
             Constantine
             shewed
             his
             affection
             ,
             and
             by
             
             whom
             he
             obtained
             all
             his
             victories
             ;
             r
             
               by
               this
               God
               ,
               not
               by
               this
               signe
               .
            
          
           
             The
             chastising
             of
             his
             bodie
             was
             not
             to
             please
             God
             by
             the
             worke
             wrought
             ,
             but
             to
             fit
             himselfe
             to
             prayer
             ,
             whereby
             hee
             might
             obtaine
             mercie
             ,
             s
             saith
             
               Eusebius
               ,
               appeasing
               God
               by
               supplication
               .
            
             To
             make
             virginitie
             
               a
               more
               diuine
               life
            
             than
             the
             maried
             estate
             ,
             as
             t
             Eusibius
             in
             that
             place
             calles
             it
             ,
             is
             to
             say
             Adam
             liued
             a
             more
             diuine
             life
             before
             God
             created
             Eua●
             ,
             than
             he
             could
             doe
             afterward
             ;
             and
             so
             to
             make
             her
             not
             an
             helpe
             ,
             but
             an
             hinderance
             to
             him
             .
             u
             Eusebius
             speakes
             not
             of
             the
             Apostles
             ,
             but
             of
             the
             Martyrs
             ,
             to
             whom
             the
             Churches
             were
             dedicated
             ,
             but
             to
             God
             onely
             ,
             and
             were
             called
             the
             Lords
             houses
             ,
             Dominicae
             ,
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Kyrch
               ,
               Churches
            
             .
             They
             were
             also
             named
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             because
             they
             were
             built
             in
             honour
             of
             the
             Martyrs
             ,
             but
             because
             (
             as
             I
             shewed
             before
             )
             the
             Christians
             vsed
             anciently
             to
             assemble
             in
             the
             places
             x
             where
             the
             Martyrs
             had
             been
             buried
             ;
             or
             because
             of
             Christ
             who
             was
             accounted
             the
             prince
             of
             Martyrs
             ,
             in
             respect
             of
             whom
             the
             Martyrs
             refused
             the
             name
             ,
             as
             belonging
             properly
             to
             him
             .
             Therefore
             Eusebius
             calles
             the
             Church
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             though
             the
             translator
             terme
             it
             
               Martyrum
               domum
            
             ,
             in
             stead
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             This
             testimonie
             out
             of
             Chrysostome
             may
             well
             be
             suspected
             ,
             y
             being
             in
             the
             same
             words
             in
             a
             Sermon
             falsely
             attributed
             to
             
               Austin
               ,
               de
               Sancto
               Paulo
            
             ,
             and
             alleaged
             out
             of
             a
             later
             writer
             one
             
               Theodorus
               Daphnopathus
            
             ,
             by
             Garret
             a
             Chanon
             at
             the
             least
             ,
             we
             may
             well
             remember
             that
             caueat
             of
             z
             
               Sixtus
               Sene●sis
            
             ,
             and
             take
             the
             speech
             to
             be
             hyperbolicall
             .
          
           
             It
             a
             was
             the
             Apostles
             glorie
             ,
             that
             people
             in
             such
             multitudes
             came
             to
             the
             places
             of
             their
             buriall
             to
             pray
             ,
             though
             they
             prayed
             not
             to
             them
             ;
             nor
             thought
             their
             prayers
             euer
             a
             whit
             the
             better
             ,
             because
             they
             were
             made
             there
             .
             And
             where
             there
             is
             mention
             in
             Eusebius
             of
             the
             peoples
             praying
             for
             the
             Emperour
             (
             with
             more
             zeale
             than
             knowledge
             )
             there
             is
             no
             mention
             of
             honouring
             the
             Apostles
             by
             prayer
             .
          
           
             He
             should
             haue
             said
             with
             b
             vnbloodie
             sacrifices
             ;
             which
             were
             not
             Mastes
             ,
             but
             c
             prayers
             ,
             and
             perhaps
             some
             offerings
             
             for
             reliefe
             of
             the
             poore
             ,
             and
             maintaining
             of
             the
             Temple
             .
          
           
             Your
             author
             saies
             that
             Acasius
             affirmed
             this
             onely
             of
             the
             sinne
             that
             is
             to
             death
             .
             Hereupon
             the
             Emperour
             replied
             ;
             
               Set
               vp
               a
               ladder
               for
               thy selfe
               (
               Acasius
               )
               and
               goe
               alone
               into
               heauen
               :
            
             d
             which
             (
             saith
             he
             )
             
               I
               thinke
               the
               Emperour
               said
               to
               Acasius
               ,
               not
               that
               he
               might
               commend
               him
               ,
               but
               that
               men
               might
               thinke
               ,
               that
               they
               are
               not
               free
               from
               the
               staine
               of
               sinne
               .
               Sozomen
               ,
            
             that
             writes
             the
             historie
             ,
             thinkes
             the
             Emperour
             did
             not
             intend
             to
             praise
             Acasius
             ,
             but
             to
             instruct
             other
             ;
             you
             affirme
             peremptorily
             that
             the
             Emperour
             reprehended
             him
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             e
             It
             pleased
             the
             gracious
             Emperour
             so
             much
             to
             honour
             those
             worthie
             and
             reuerend
             Fathers
             ;
             but
             it
             becomes
             not
             your
             Bishops
             or
             Popes
             therefore
             to
             exact
             such
             behauiour
             of
             their
             Soueraignes
             ;
             and
             much
             lesse
             to
             make
             them
             f
             daunce
             attendance
             barefooted
             ,
             or
             g
             hold
             their
             stirrups
             :
             as
             for
             that
             profession
             of
             the
             good
             Emperour
             ,
             it
             shewes
             ●is
             zeale
             ,
             but
             prooues
             not
             that
             Princes
             may
             not
             iudge
             Bishops
             ,
             being
             their
             subiects
             :
             especially
             since
             the
             reason
             is
             strong
             ,
             for
             Soueraignes
             principally
             ,
             for
             Bishops
             ,
             but
             as
             their
             deputies
             .
             h
             You
             (
             saith
             the
             Emperour
             )
             
               are
               appointed
               gods
               to
               vs
               ,
               and
               it
               is
               not
               conuenient
               that
               man
               should
               iudge
               gods
               ;
               but
               he
               only
               ,
               of
               whom
               the
            
             i
             
               Psalmist
               saith
               ,
               God
               sits
               in
               the
               assemblie
               of
               gods
               .
            
          
           
             If
             then
             this
             right
             Puissant
             Emperor
             ,
             and
             most
             sincere
             Christian
             ,
             reuerenced
             the
             Sacrifice
             of
             the
             Masse
             ,
             and
             beleeued
             that
             there
             was
             power
             in
             Priests
             to
             remitte
             sinnes
             ,
             that
             Saints
             were
             to
             be
             prayed
             vnto
             ,
             and
             that
             prayer
             was
             to
             be
             made
             for
             the
             dead
             ,
             and
             such
             like
             ,
             as
             appeareth
             by
             the
             euident
             testimonie
             ,
             o●
             most
             approued
             Author
             ,
             that
             liued
             with
             him
             :
             hath
             your
             Maiestie
             any
             cause
             to
             doubt
             ,
             but
             that
             in
             matters
             of
             faith
             ,
             he
             agreed
             with
             the
             present
             Romane
             Church
             ?
             Wherefore
             my
             hope
             and
             trust
             in
             Almighty
             God
             is
             ,
             that
             you
             in
             your
             high
             wisedome
             ,
             vpon
             mature
             and
             due
             consideration
             ,
             how
             many
             old
             condemned
             errors
             the
             Protestants
             holde
             ;
             and
             with
             a●lwell
             weighing
             that
             the
             whole
             frame
             of
             their
             Doctrine
             tendeth
             to
             the
             disgracing
             of
             God
             ,
             and
             his
             Saintes
             ,
             to
             the
             discouragement
             of
             men
             ,
             from
             well
             doing
             ,
             and
             doth
             (
             as
             it
             were
             )
             loosen
             the
             reines
             vnto
             all
             fleshly
             liberty
             ,
             will
             in
             time
             make
             a
             most
             Godly
             resolution
             ,
             to
             imitate
             that
             famous
             Emperour
             Constantine
             .
             He
             contrary
             to
             his
             former
             education
             ,
             embraced
             with
             a●h
             spower
             that
             same
             Romane
             Religion
             ,
             which
             we
             now
             professe
             :
             And
             (
             which
             is
             worthy
             to
             be
             obserued
             )
             he
             feared
             nothing
             the
             contrarie
             disposition
             of
             the
             multitude
             ,
             or
             greater
             part
             of
             his
             subiects
             ,
             that
             were
             wholy
             led
             another
             way
             .
             But
             following
             the
             blessed
             example
             of
             his
             most
             
             vertuous
             Mother
             S.
             Hel●●a
             ,
             reposed
             himselfe
             in
             the
             powerfull
             assistance
             of
             the
             Almightie
             ,
             and
             chas●●
             all
             other
             Religions
             into
             corners
             ,
             sett
             ng
             vp
             and
             firmely
             ●stabl
             shing
             the
             Roman
             Th●re
             can
             b●e
             no
             cause
             aleadged
             ,
             why
             your
             Maiestie
             may
             not
             doe
             the
             like
             ,
             i●●t
             shall
             please
             God
             effectuallie
             to
             stirre
             vp
             your
             gratious
             mi●●e
             ,
             and
             〈◊〉
             bend
             your
             hart
             to
             vndertake
             it
             :
             for
             at
             that
             time
             there
             was
             more
             likelyhoode
             of
             resistance
             ,
             then
             now
             :
             and
             no●
             much
             more
             helpe
             at
             hand
             ,
             if
             any
             resistance
             should
             be
             offered
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             all
             you
             haue
             said
             were
             prooued
             ,
             as
             it
             is
             not
             ,
             there
             are
             yet
             many
             more
             monstrous
             abominations
             in
             the
             Romish
             superstition
             ,
             at
             no
             hand
             to
             be
             approoued
             or
             tolerated
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Pardon
             me
             deere
             Soueraigne
             ,
             if
             before
             I
             finish
             this
             argument
             ,
             I
             seeme
             ouer-bold
             here
             to
             present
             vnto
             your
             memory
             ,
             that
             all
             your
             most
             gracious
             and
             Godly
             Progenitors
             ,
             and
             all
             our
             holy
             Predecessors
             ,
             who
             now
             (
             assuredly
             )
             stande
             before
             the
             tribunall
             of
             God
             ;
             doe
             demaund
             and
             expect
             no
             lesse
             at
             your
             handes
             .
             For
             th
             y
             founded
             not
             Bishop●icks
             ,
             Deaner●es
             ,
             and
             other
             sp
             rituall
             ●●inges
             :
             th●y
             builded
             not
             Colleges
             ,
             and
             Schooles
             ,
             for
             Protestants
             or
             their
             ●…s
             Ponder
             well
             ther●fore
             I
             beseech
             your
             Maiestie
             ,
             whether
             they
             doe
             not
             ,
             or
             may
             not
             iustly
             chalenge
             of
             you
             (
             to
             whom
             the
             administration
             of
             iust●●
             belongeth
             .
             )
             to
             see
             and
             proui●e
             :
             that
             such
             Churches
             ,
             Church-●●ing●
             ,
             and
             spirituall
             rewarde
             ,
             of
             learning
             ,
             as
             they
             erected
             and
             bequeathed
             to
             Roman
             Fishops
             ,
             and
             Priestes
             ,
             be
             disposed
             of
             and
             bestowed
             according
             to
             their
             erections
             ,
             and
             foundations
             .
             If
             it
             shall
             please
             the
             Protestants
             to
             erect
             any
             new
             Churches
             ,
             o
             bestow
             any
             other
             reuenues
             towardes
             their
             ministers
             mayntenance
             ,
             let
             them
             haue
             them
             hardly
             ,
             and
             enioy
             them
             quietly
             :
             onlie
             let
             ●hem
             be
             content
             ,
             out
             of
             their
             equitie
             :
             to
             leaue
             vs
             that
             which
             was
             prouided
             for
             vs
             and
             bequeathed
             vnto
             vs
             by
             our
             most
             Religious
             Auncestors
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Colledges
             ,
             and
             liuings
             were
             giuen
             ,
             and
             founded
             ,
             for
             the
             increase
             of
             religion
             and
             learning
             ;
             for
             both
             which
             they
             are
             still
             continued
             .
             If
             they
             ,
             by
             iniurie
             of
             the
             time
             ,
             in
             ignorance
             mistooke
             the
             truth
             ,
             it
             is
             no
             wrong
             to
             keepe
             their
             generall
             purpose
             ,
             with
             amendment
             of
             their
             particular
             error
             :
             if
             there
             be
             any
             merit
             in
             these
             actions
             ,
             as
             you
             teach
             ,
             they
             are
             much
             beholden
             to
             those
             Princes
             ,
             who
             make
             their
             deedes
             truly
             meritorious
             by
             the
             right
             vse
             of
             them
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             all
             these
             reasons
             ,
             and
             exceeding
             manie
             other
             which
             might
             be
             mu
             stered
             ,
             and
             produced
             to
             the
             same
             purpose
             ,
             will
             not
             suffice
             to
             effect
             in
             your
             Maiestie
             ,
             a
             loue
             and
             desire
             ,
             to
             embrace
             that
             auncient
             Roman
             f●…
             ,
             which
             all
             your
             Renowned
             Progenitors
             ,
             so
             highly
             reuerenced
             ,
             loued
             ,
             and
             esteemed
             .
             Yet
             let
             me
             (
             prostrate
             on
             my
             knee
             )
             most
             humblie
             beseech
             your
             highnes
             ,
             in
             the
             name
             of
             thowsandes
             :
             that
             so
             farre
             forth
             they
             may
             preuaile
             with
             you
             ,
             as
             you
             will
             not
             permitte
             those
             rigorous
             lawes
             ,
             framed
             
             against
             recusant
             Catholikes
             ,
             to
             bee
             put
             in
             practize
             and
             executed
             .
             For
             how
             can
             it
             seeme
             comfortable
             to
             reason
             ,
             in
             your
             Maiesties
             deepe
             wisedome
             ,
             and
             iudgement
             ?
             that
             your
             louing
             Subiects
             should
             by
             compulsion
             and
             constrainte
             ,
             vnder
             that
             intollerable
             penaltie
             of
             losse
             of
             all
             their
             goodes
             ,
             conforme
             themselues
             to
             such
             articles
             of
             Religion
             ,
             that
             by
             the
             purest
             antiquitie
             were
             censured
             to
             be
             erronious
             and
             execrable
             ?
             And
             what
             misery
             ,
             and
             pitty
             were
             it
             ,
             to
             driue
             them
             perforce
             ,
             either
             to
             swallow
             downe
             the
             deadly
             poyson
             of
             their
             soules
             ,
             or
             else
             to
             endure
             besides
             the
             disgrace
             of
             the
             state
             ,
             the
             losse
             of
             their
             worldly
             wealth
             and
             liberty
             .
             Consider
             ,
             and
             weigh
             with
             your selfe
             ,
             ●y
             most
             gratious
             Liege
             ,
             whether
             it
             will
             not
             be
             thought
             ouer
             great
             seuerity
             ,
             to
             presse
             men
             (
             euen
             against
             humane
             nature
             and
             condition
             ,
             )
             with
             patience
             to
             heare
             their
             owne
             profession
             and
             beleefe
             ,
             both
             vntruely
             slaundered
             ,
             and
             most
             bitterly
             reuiled
             &
             inueighed
             against
             :
             as
             in
             most
             Ministers
             sermons
             it
             is
             commonly
             .
             Yea
             to
             giue
             patient
             eare
             to
             them
             that
             blush
             not
             publikely
             ,
             to
             call
             our
             blessed
             Sauiours
             body
             in
             the
             holy
             Sacrament
             ,
             an
             abhominable
             Idole
             ;
             his
             glorious
             and
             immortall
             Saintes
             ,
             senseles
             dead
             Men
             ;
             his
             Vicar
             and
             Vicegerent
             on
             earth
             Antichrist
             ,
             and
             euery
             Catholike
             an
             Idolater
             .
             With
             infinit
             other
             intollerable
             reproches
             ;
             Our
             constant
             hope
             ,
             euen
             yet
             ,
             (
             though
             against
             hope
             )
             is
             ,
             that
             your
             Maiestie
             out
             of
             your
             owne
             sweete
             naturall
             disposition
             ,
             and
             most
             milde
             carriage
             in
             gouernment
             hitherto
             ,
             will
             not
             onely
             moderate
             ,
             but
             suspende
             all
             such
             extreamitie
             :
             And
             not
             suffer
             it
             to
             be
             extended
             against
             them
             ,
             who
             in
             former
             doubtfull
             times
             ,
             were
             (
             in
             manner
             )
             the
             only
             men
             ,
             that
             defended
             and
             made
             manifest
             to
             the
             world
             ,
             your
             Title
             and
             interest
             to
             the
             Crowne
             of
             England
             ;
             and
             were
             no
             lesse
             willing
             to
             receiue
             you
             ,
             when
             the
             time
             came
             :
             and
             as
             forward
             to
             haue
             assisted
             you
             (
             if
             need
             had
             required
             )
             as
             any
             sort
             of
             Subiects
             within
             the
             land
             .
             And
             neuer
             since
             w●…ingly
             offended
             your
             sacred
             Maiestie
             in
             any
             thing
             .
             It
             may
             be
             obiected
             that
             they
             doe
             not
             conforme
             themselues
             vnto
             a
             statute
             lawe
             ,
             made
             against
             their
             Religion
             :
             Be
             it
             so
             .
             Then
             their
             Religion
             toward
             God
             ,
             not
             any
             contempt
             of
             their
             lawfull
             Superiour
             ,
             doth
             commaund
             them
             from
             the
             conformity
             ,
             which
             is
             pardonable
             .
             Considering
             that
             they
             be
             no
             inuenters
             ,
             or
             followe●s
             of
             nouelties
             ,
             but
             onely
             hold
             on
             and
             perseuer
             in
             the
             ●aith
             of
             their
             forefathers
             .
             And
             what
             subiect
             is
             there
             among
             the
             most
             dutifull
             ,
             that
             doth
             not
             often
             transgresse
             and
             giue
             offence
             to
             one
             statute
             law
             or
             other
             :
             yet
             for
             no
             other
             law
             ,
             men
             are
             so
             hardly
             dealt
             withall
             ,
             albeit
             they
             violate
             many
             of
             them
             together
             .
             Onely
             Ca●holikes
             are
             for
             the
             tra●…ressing
             of
             one
             ,
             hu●peled
             and
             handled
             as
             though
             they
             were
             some
             haynous
             rebbels
             ,
             and
             tray●ors
             :
             Who
             (
             be
             it
             spoken
             without
             disparagement
             to
             others
             )
             are
             (
             by
             them
             that
             liue
             neare
             them
             )
             esteemed
             co●…monly
             ,
             the
             most
             orderly
             subiects
             ;
             as
             true
             of
             their
             wordes
             ,
             a●●●und
             in
             their
             deedes
             ,
             of
             as
             great
             charitie
             and
             hospitalitie
             towardes
             their
             neighbours
             ,
             and
             compassion
             of
             the
             poore
             :
             briefly
             ,
             of
             as
             moderate
             and
             c●…le
             carriage
             and
             behauiour
             ,
             as
             mo●…
             men
             in
             their
             Countrie
             :
             So
             that
             to
             begger
             and
             vndoe
             them
             (
             as
             the
             execution
             of
             that
             lawe
             established
             ,
             
             must
             needes
             doe
             the
             poorer
             sort
             of
             them
             ,
             )
             would
             bee
             little
             lesse
             then
             to
             vndoe
             and
             destroy
             all
             good
             order
             ,
             and
             Discipline
             in
             the
             common
             weale
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             required
             by
             God
             at
             the
             Princes
             hands
             to
             see
             ,
             that
             all
             his
             subiects
             performe
             true
             worship
             to
             the
             true
             God
             :
             how
             then
             can
             his
             Maiestie
             suffer
             thousands
             (
             as
             you
             say
             )
             to
             defile
             the
             land
             ,
             and
             dishonour
             God
             by
             such
             a
             seruice
             ,
             as
             he
             knowes
             to
             be
             idolatrous
             ?
             For
             the
             punishment
             ,
             and
             reason
             of
             it
             ,
             I
             referre
             all
             men
             to
             k
             Master
             Powels
             answere
             ,
             lately
             published
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Before
             I
             make
             an
             end
             ,
             I
             beseech
             your
             Maiestie
             ,
             that
             the
             old
             worthie
             saying
             of
             Cassian
             may
             be
             diligently
             examined
             :
             
               Cu●
               bo●um
            
             ?
             For
             whose
             commoditie
             ,
             to
             what
             end
             and
             purpose
             must
             such
             numbers
             of
             most
             ciuill
             subiects
             ,
             be
             so
             grieuously
             molested
             ?
             What
             is
             the
             cause
             why
             your
             peaceable
             and
             ioyfull
             gouernment
             ,
             should
             be
             so
             mingled
             with
             such
             bitter
             stormes
             of
             persecution
             ?
             Is
             it
             to
             extinguish
             the
             Catholike
             faith
             ?
             It
             ●…eth
             not
             in
             mans
             power
             to
             suppresse
             and
             destroy
             that
             ,
             which
             the
             Almightie
             supporteth
             and
             maintaineth
             .
             
               The
               gates
               of
               ●●ll
               shall
               not
               preu●…e
               against
               the
               Catholike
               Church
               .
            
             And
             let
             but
             those
             graue
             and
             wise
             counsailers
             (
             who
             
             haue
             managed
             the
             state
             in
             our
             late
             Queenes
             daies
             )
             enforme
             your
             Maiestie
             vvhether
             all
             those
             terrible
             persecutions
             that
             then
             vvere
             most
             vehemently
             pursued
             ,
             did
             any
             vvhit
             at
             all
             diminish
             the
             number
             of
             Recusants
             :
             or
             rather
             did
             not
             greatly
             multiplie
             and
             encrease
             them
             ,
             from
             one
             at
             the
             first
             to
             an
             hundred
             and
             moe
             in
             continuance
             .
             But
             it
             may
             be
             ,
             they
             entend
             by
             those
             penall
             lavves
             ,
             to
             enrich
             your
             Maiestie
             ,
             and
             to
             fill
             your
             coffers
             :
             Surely
             the
             receits
             vvill
             fall
             our
             much
             too
             short
             ,
             to
             g●ovv
             to
             any
             such
             reckoning
             .
             And
             vvhat
             delight
             to
             en●ich
             your
             treasurie
             ,
             and
             stuffe
             your
             coffers
             vvith
             regrets
             ,
             and
             outcries
             of
             the
             husband
             ,
             vvife
             ,
             children
             ,
             vvidovves
             ,
             and
             poore
             infants
             ,
             vvhen
             as
             the
             best
             and
             most
             assured
             treasurie
             of
             a
             King
             ,
             is
             (
             by
             the
             prudent
             esteemed
             )
             to
             consist
             in
             the
             loue
             ,
             and
             heartie
             affection
             of
             his
             people
             ?
             Or
             are
             these
             penall
             lavves
             ,
             and
             forfeitures
             ordained
             for
             revvards
             vnto
             such
             dependents
             ,
             as
             for
             these
             or
             the
             like
             doe
             follovv
             you
             ?
             But
             the
             reuenues
             ,
             preferments
             ,
             and
             offices
             ,
             belonging
             to
             your
             Crovvne
             of
             England
             ,
             are
             abundantly
             able
             to
             content
             and
             revvard
             them
             ,
             that
             shall
             deserue
             vvell
             of
             the
             common-vveal●
             ,
             vvithout
             that
             so
             heauie
             agrie●ance
             and
             heart
             bleeding
             of
             others
             your
             Maiesties
             good
             subiects
             .
             And
             your
             Maiesties
             high
             vvisedome
             ,
             and
             long
             experience
             in
             gouernment
             ,
             can
             best
             remember
             you
             ,
             that
             such
             men
             are
             not
             so
             mindfull
             of
             benefits
             receiued
             ,
             as
             the
             daily
             vvant
             and
             miserie
             ,
             vvill
             continually
             renue
             and
             reuiue
             the
             memorie
             of
             the
             oppressed
             .
          
           
             And
             vvhen
             they
             shall
             see
             no
             hope
             of
             remedie
             ,
             the
             state
             being
             novv
             
             setled
             ,
             and
             a
             continuall
             posteritie
             like
             to
             ensue
             of
             one
             nature
             and
             condition
             :
             God
             knovveth
             vvhat
             that
             forcible
             vveapon
             of
             necessirie
             may
             constraine
             and
             driue
             men
             vnto
             a●
             length
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Doe
             you
             accuse
             his
             Maiestie
             of
             desiring
             to
             extinguish
             the
             
             Catholike
             faith
             ?
             or
             doe
             you
             dallie
             with
             him
             by
             this
             question
             ?
             l
             The
             gates
             of
             hell
             are
             set
             open
             to
             all
             men
             by
             your
             catholike
             faith
             :
             so
             that
             the
             diuell
             will
             neuer
             seeke
             to
             preuaile
             against
             it
             .
             Either
             the
             generall
             opinion
             of
             all
             men
             ,
             and
             the
             bragges
             of
             your
             owne
             side
             are
             very
             vaine
             and
             false
             ,
             or
             else
             for
             one
             Papist
             in
             her
             Maiesties
             daies
             and
             gouernment
             ,
             there
             are
             three
             now
             at
             the
             least
             ,
             vpon
             the
             very
             hope
             of
             toleration
             .
          
           
             These
             are
             matters
             of
             estate
             vndutifully
             propounding
             to
             the
             Popes
             vassals
             occasion
             of
             heartburning
             against
             their
             Soueraigne
             ,
             to
             a
             worse
             purpose
             .
             m
             
               It
               is
               not
               lawfull
               for
               Christians
            
             (
             saith
             your
             Cardinall
             
               Bellarmine
               )
               to
               endure
               a
               King
               that
               is
               an
               heretike
               ,
               if
               he
               attempt
               to
               draw
               his
               subiects
               to
               his
               heresie
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             then
             there
             be
             no
             greater
             reason
             of
             vveight
             and
             moment
             ,
             vvhy
             such
             dutifull
             and
             vvell
             deseruing
             Subiects
             ,
             should
             be
             so
             grieuously
             afflicted
             
             for
             their
             conscience
             :
             let
             others
             conceiue
             as
             they
             shall
             please
             ,
             I
             vvill
             neuer
             suffer
             my selfe
             to
             be
             persvvaded
             ,
             that
             your
             Maiestie
             vvill
             euer
             permit
             it
             ,
             before
             I
             see
             it
             done
             .
             If
             it
             be
             further
             obiected
             ,
             vvhy
             should
             not
             your
             Maiestie
             asvvell
             punish
             Catholikes
             in
             your
             Kingdomes
             ,
             as
             Catholikes
             doe
             Protestants
             in
             some
             other
             Countries
             :
             I
             ansvvere
             ,
             that
             in
             all
             Countries
             vvhere
             multitudes
             of
             both
             sorts
             are
             mixed
             ,
             as
             it
             is
             in
             England
             :
             The
             Protestants
             are
             tolerated
             ,
             as
             in
             France
             ,
             Polonia
             ,
             Bohemia
             ,
             the
             Catholike
             States
             of
             Germanie
             ,
             and
             Ca●tounes
             ,
             according
             to
             that
             of
             the
             Gospell
             :
             
               Suffer
               both
               the
               wheate
               and
               co●kle
               to
               grow
               vntill
               haruest
               .
            
             In
             Spaine
             ,
             and
             Italie
             ,
             where
             s●arse
             any
             Protestants
             be
             ,
             the
             case
             is
             otherwise
             .
             But
             vvhat
             is
             that
             to
             England
             ?
             vvhere
             are
             very
             many
             Catholike
             Recusants
             ,
             and
             Catholikely
             affected
             in
             euery
             degree
             ,
             not
             onely
             of
             the
             Temporaltie
             ,
             but
             in
             the
             Clergie
             also
             ,
             hardly
             of
             the
             highest
             degrees
             of
             honour
             to
             be
             excepted
             :
             therefore
             for
             their
             number
             and
             qualitie
             to
             be
             tolerated
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             is
             great
             reason
             to
             beare
             with
             Protestants
             in
             any
             countrie
             ;
             because
             there
             is
             no
             apparant
             shew
             of
             Idolatrie
             in
             their
             seruing
             of
             God
             ;
             nor
             any
             forraine
             power
             ,
             vpon
             whom
             they
             must
             depend
             :
             but
             Papists
             are
             euen
             outwardly
             also
             Idolaters
             ,
             and
             ,
             vpon
             paine
             of
             damnation
             ,
             must
             obey
             the
             Popes
             definitiue
             sentence
             (
             who
             cannot
             erre
             ,
             in
             seate
             of
             iudgment
             )
             against
             all
             the
             Princes
             in
             Christendome
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Lastly
             ,
             if
             there
             were
             no
             other
             cause
             ,
             but
             the
             innumerable
             benefits
             which
             euery
             degree
             and
             order
             of
             men
             throughout
             England
             ,
             haue
             ,
             and
             do
             daily
             receiue
             from
             our
             most
             Catholike
             ancestors
             :
             as
             the
             constituting
             of
             so
             many
             holesome
             lawes
             ;
             founding
             of
             so
             many
             honourable
             ,
             and
             
             rich
             rewards
             of
             learning
             ,
             as
             Bishopricks
             ,
             Cathedrall
             Churches
             ,
             Deaneries
             ,
             Arch-deaconries
             ,
             Residencies
             ,
             Prebends
             ,
             and
             Benefices
             :
             the
             erecting
             ,
             and
             building
             of
             so
             goodly
             Schooles
             ,
             Colledges
             ,
             and
             Hospitals
             ,
             and
             endowing
             of
             them
             with
             so
             ample
             possessions
             ,
             which
             all
             proceeded
             out
             of
             the
             bowels
             of
             the
             true
             wisedome
             ,
             pietie
             ,
             and
             vertue
             of
             their
             Catholike
             Religion
             :
             Is
             not
             this
             much
             more
             then
             a
             sufficient
             motiue
             why
             their
             heires
             in
             faith
             ,
             should
             be
             most
             benignely
             ,
             and
             louingly
             dealt
             with
             ?
             and
             not
             for
             the
             profession
             of
             the
             same
             Religion
             ,
             so
             seuerely
             afflicted
             ?
             Let
             the
             Protestants
             in
             those
             countries
             ,
             where
             they
             are
             most
             molested
             ,
             appeare
             and
             shew
             ,
             that
             their
             predecessors
             in
             beliefe
             ,
             haue
             been
             so
             beneficiall
             vnto
             the
             publike
             weale
             :
             and
             I
             dare
             vndertake
             ,
             that
             for
             their
             Ancestors
             sake
             ,
             they
             shall
             finde
             much
             more
             fauour
             ,
             then
             we
             sue
             for
             .
             Wherefore
             
             they
             can
             haue
             no
             iust
             cause
             ,
             to
             repine
             at
             your
             Maiesties
             goodnes
             ,
             if
             vpon
             men
             of
             that
             Religion
             ,
             which
             hath
             been
             so
             beneficiall
             vnto
             your
             whole
             Realme
             ,
             you
             take
             extraordinary
             compassion
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             makes
             against
             you
             ,
             rather
             than
             for
             you
             .
             For
             the
             strengthening
             of
             the
             Popish
             Clergie
             hath
             alwaies
             been
             the
             weakening
             of
             the
             Prince
             ;
             and
             the
             establishing
             of
             the
             Popes
             absolutenes
             ,
             aboue
             the
             authoritie
             of
             the
             Magistrate
             .
             Therefore
             ,
             that
             the
             zeale
             of
             our
             ancestors
             may
             not
             become
             againe
             dangerous
             to
             our
             state
             ,
             it
             is
             not
             onely
             meete
             ,
             but
             necessarie
             also
             ,
             to
             keepe
             out
             popish
             persons
             ,
             and
             opinions
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             It
             lying
             then
             in
             your
             Maiesties
             free
             choise
             and
             election
             ,
             whether
             you
             will
             enlarge
             and
             extend
             your
             Royall
             fauour
             ,
             vnto
             an
             infinite
             number
             of
             your
             most
             dutifull
             and
             affectionate
             Subiects
             ,
             who
             are
             the
             most
             vnwilling
             in
             the
             world
             to
             transgresse
             any
             one
             of
             your
             lawes
             ,
             were
             they
             not
             
             thereunto
             compelled
             by
             the
             law
             of
             God
             :
             or
             else
             vtterly
             to
             begger
             and
             to
             vndoe
             ,
             both
             them
             and
             theirs
             ,
             for
             their
             constant
             profession
             of
             the
             ancient
             Romane
             faith
             .
             My
             confidence
             in
             the
             sweete
             prouidence
             of
             the
             Almightie
             is
             ,
             that
             he
             will
             mercifully
             incline
             your
             Royall
             heart
             ,
             to
             chuse
             rather
             to
             pardon
             ,
             then
             to
             punish
             ;
             because
             the
             way
             of
             mercie
             ,
             consorteth
             better
             with
             your
             kinde
             and
             tender
             nature
             :
             it
             is
             of
             better
             assurance
             to
             continue
             your
             peaceable
             and
             prosperous
             Raigne
             :
             it
             will
             purchase
             mercie
             at
             Gods
             hands
             ,
             according
             to
             his
             owne
             promise
             :
             
               Blessed
               be
               the
               mercifull
            
             ,
             
             
               for
               they
               shall
               obtaine
               mercie
            
             .
          
           
             I
             neede
             not
             adde
             what
             a
             consolation
             and
             comfort
             it
             will
             be
             to
             many
             score
             thousands
             of
             your
             subiects
             ,
             and
             the
             greatest
             obligation
             that
             can
             be
             deuised
             ,
             to
             binde
             them
             to
             you
             and
             yours
             for
             euer
             .
             Now
             what
             applause
             ,
             and
             congratulation
             from
             forraine
             Catholike
             countries
             ,
             would
             follow
             this
             your
             famous
             fact
             ?
             Vndoubtedly
             all
             the
             glorious
             companie
             of
             Kings
             and
             Queenes
             (
             now
             in
             heauen
             )
             of
             whom
             you
             are
             lineally
             descended
             :
             and
             among
             all
             the
             rest
             ,
             namely
             ,
             your
             most
             sacred
             and
             deare
             Mother
             ,
             that
             endured
             so
             much
             for
             her
             constancie
             in
             the
             same
             Catholike
             faith
             ,
             cannot
             but
             take
             it
             most
             kindly
             ,
             if
             for
             God
             and
             their
             sakes
             ,
             you
             take
             into
             your
             
             Princely
             protection
             their
             followers
             in
             the
             Romane
             faith
             ,
             and
             de
             fend
             them
             from
             oppression
             .
          
           
             Thus
             most
             humbly
             crauing
             pardon
             of
             your
             Highnes
             ,
             if
             I
             haue
             in
             any
             thing
             exceeded
             the
             limits
             of
             my
             bounden
             dutie
             ,
             I
             beseech
             your
             blessed
             Sauiour
             to
             endue
             you
             ,
             both
             with
             the
             true
             knowledge
             of
             his
             diuine
             veritie
             ,
             and
             with
             the
             spirit
             of
             Fortitude
             ,
             to
             embrace
             and
             defend
             it
             constantly
             ;
             or
             at
             the
             least
             ,
             gratiously
             to
             tolerate
             and
             permit
             it
             .
          
           
             Your
             most
             excellent
             Maiesties
             ,
             most
             obedient
             ,
             and
             loyall
             subiect
             ,
             and
             seruant
             .
             W.
             B.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             course
             will
             best
             please
             God
             in
             this
             difference
             of
             profession
             ,
             not
             humane
             policie
             ,
             but
             diuine
             truth
             must
             determine
             .
             In
             which
             if
             we
             sincerely
             obey
             God
             ,
             we
             shall
             not
             need
             to
             depend
             vpon
             the
             liking
             ,
             or
             misliking
             ,
             either
             of
             forraine
             countries
             ,
             or
             Kings
             ,
             and
             Queenes
             departed
             ;
             who
             either
             are
             no
             Saints
             of
             God
             ,
             if
             they
             loue
             popish
             Idolatrie
             ;
             or
             ,
             if
             they
             be
             Saints
             ,
             loue
             it
             not
             .
          
        
         
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             THE
             PREFACE
             TO
             THE
             READER
             .
          
           
             
               GEntle
               Reader
               ,
               I
               meane
               not
               here
               to
               entertayne
               thee
               with
               many
               wordes
               :
               the
               principall
               cause
               that
               moued
               me
               to
               write
               ,
               was
               the
               honour
               and
               glorie
               of
               God
               ,
               in
               defence
               of
               his
               sacred
               verity
               ,
               then
               the
               imploying
               of
               his
               talent
               bestowed
               vpon
               me
               :
               as
               well
               to
               sortifie
               the
               weaker
               sort
               of
               Catholikes
               in
               their
               faith
               ,
               as
               to
               call
               backe
               and
               leade
               other
               (
               who
               wander
               vp
               and
               downe
               like
               to
               lost
               sheepe
               ,
               after
               their
               owne
               fancies
               )
               into
               the
               right
               way
               .
            
          
           
             The
             like
             reasons
             haue
             drawne
             me
             to
             this
             suruey
             of
             your
             reformation
             ,
             with
             a
             resolute
             purpose
             to
             acknowledge
             any
             truth
             ,
             that
             you
             shall
             shew
             me
             ,
             though
             it
             be
             against
             the
             iudgment
             of
             all
             the
             Churches
             in
             Christendome
             .
          
           
             
               I
               tooke
               in
               hand
               particularly
               the
               confutation
               of
               this
               booke
               ,
               not
               onely
               for
               that
               I
               vvas
               thereunto
               requested
               ,
               by
               a
               friend
               of
               good
               intelligence
               and
               iudgement
               ,
               
               who
               thought
               it
               very
               expedient
               :
               but
               also
               because
               perusing
               of
               it
               ,
               I
               found
               it
               penned
               more
               Schollerlike
               ,
               then
               the
               Protestants
               vse
               to
               doe
               ordinariely
               :
               For
               first
               the
               pointes
               in
               controuersie
               ,
               are
               set
               downe
               dist●●ctly
               ,
               and
               for
               the
               most
               part
               truely
               .
               Afterward
               in
               confirmation
               of
               their
               opinion
               ,
               the
               chiefe
               arguments
               are
               produced
               from
               both
               Scriptures
               ,
               Fathers
               ,
               and
               reason
               :
               Which
               are
               not
               vulgar
               ,
               but
               called
               out
               of
               their
               Rabbins
               ,
            
             Luther
             ,
             Peter
             Ma●tir
             ,
             Caluin
             ,
             Kemnitius
             ,
             
               and
               such
               like
               ,
               though
               he
               name
               them
               not
               .
               Lastly
               ,
               he
               placeth
               some
               obiections
               ,
               made
               in
               fauour
               of
               the
               Catholike
               doctrine
               ,
               and
               answereth
               to
               them
               as
               well
               as
               he
               could
               .
               And
               (
               which
               J
               speake
               to
               his
               commendation
               )
               doth
               performe
               all
               this
               very
               briefely
               and
               clearely
               .
               So
               that
               (
               to
               speake
               my
               o●i●●on
               freely
               )
               I
               haue
               not
               seene
               any
               booke
               of
               like
               quantitie
               ,
               published
               by
               a
               Protestant
               ,
               to
               containe
               either
               more
               matter
               ,
               or
               deliuered
               in
               better
               method
               .
               And
               consequently
               more
               apt
               to
               deceiue
               the
               simple
               :
               especially
               considering
               that
               he
               withal
               counterfeiteth
               to
               come
               as
               neere
               vnto
               the
               Romane
               Church
               ,
               as
               his
               tender
               conscience
               will
               permitte
               him
               ,
               whereas
               indeede
               he
               walketh
               as
               wide
               from
               it
               ,
               as
               any
               other
               noueller
               of
               this
               age
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             the
             writings
             of
             Protestants
             haue
             bin
             lesse
             scholerlike
             ,
             than
             in
             the
             handling
             of
             controuersies
             it
             were
             fit
             they
             should
             haue
             bin
             ;
             whose
             fault
             is
             it
             but
             the
             Papists
             ,
             whom
             they
             haue
             bin
             forced
             to
             answere
             in
             their
             owne
             kinde
             ?
             It
             is
             not
             vnknowne
             to
             any
             of
             our
             English
             Rhemists
             ,
             or
             Romanists
             ,
             that
             Doctor
             Fulke
             ,
             long
             since
             ,
             desired
             to
             haue
             the
             matter
             brought
             to
             an
             issue
             ,
             and
             tried
             by
             syllogismes
             ,
             the
             very
             iudgement
             seate
             of
             true
             reason
             .
          
           
             If
             you
             had
             knowne
             Master
             Perkins
             life
             ,
             as
             well
             as
             you
             see
             his
             learning
             ,
             you
             would
             neuer
             haue
             accused
             him
             of
             counterfeiting
             :
             whereof
             also
             me
             thinkes
             he
             may
             easily
             be
             acquited
             by
             that
             cleerenes
             which
             you
             discerne
             and
             acknowledge
             in
             him
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               Wherefore
               I
               esteemed
               my
               spare
               time
               best
               imployed
               about
               the
               discouering
               of
               it
               ,
               being
               (
               as
               it
               vvere
               )
               an
               abridgement
               of
               the
               principall
               controuersies
               of
               these
               times
               ,
               and
               doe
               endeuour
               after
               the
               same
               Scholasticall
               manner
               ,
               vvithout
               all
               superfluity
               of
               vvordes
               ,
               no
               lesse
               to
               maintaine
               and
               defend
               the
               Catholike
               party
               :
               then
               to
               confute
               all
               such
               reasons
               ,
               as
               are
               by
            
             M.
             Perkins
             
               alleadged
               for
               the
               contrarie
            
             .
          
           
             
               Reade
               this
               short
               treatise
               good
               Christian
               diligently
               ,
               for
               thou
               shalt
               finde
               in
               it
               the
               marrovv
               and
               pith
               of
               many
               large
               volumes
               ,
               contracted
               and
               drawne
               into
               a
               narrovv
               revvme
               .
               And
               read
               it
               ouer
               as
               it
               becommeth
               a
               good
               Christian
               ,
               with
               a
               desire
               to
               finde
               out
               ,
               and
               to
               follovv
               the
               truth
               ,
               because
               it
               concerneth
               thy
               eternall
               saluation
               :
               and
               then
               iudge
               vvithout
               partiality
               ,
               vvhether
               Religion
               hath
               better
               groundes
               in
               Gods
               vvord
               ,
               more
               euident
               testimonie
               from
               the
               purest
               antiquitie
               ,
               and
               is
               more
               conformable
               vnto
               all
               Godlines
               ,
               good
               life
               ,
               and
               vpright
               
               dealing
               ,
               (
               the
               infallible
               markes
               of
               the
               best
               Religion
               )
               and
               speedely
               imbrace
               that
               .
               Before
               I
               end
               this
               short
               preface
               ,
               I
               must
               intreate
               thy
               patience
               to
               beare
               vvith
               the
               ●aultes
               in
               Printing
               ,
               vvhich
               are
               too
               too
               many
               ,
               but
               not
               so
               much
               to
               be
               blamed
               ,
               if
               it
               be
               courteously
               considered
               that
               it
               vvas
               Printed
               farre
               from
               the
               Authour
               ,
               vvith
               a
               Dutch
               composer
               ,
               and
               ouerseene
               by
               an
               vnskilfull
               Corrector
               ,
               the
               greatest
               of
               them
               shall
               be
               amended
               in
               the
               end
               of
               the
               booke
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             will
             endeuour
             the
             like
             ,
             or
             greater
             shortnes
             and
             plainnes
             ,
             if
             I
             can
             ;
             desiring
             nothing
             more
             of
             the
             Christian
             reader
             ,
             than
             to
             remember
             that
             hee
             is
             to
             seeke
             the
             truth
             without
             partialitie
             :
             The
             place
             to
             seeke
             it
             in
             is
             the
             Scripture
             :
             the
             meanes
             to
             find
             it
             ,
             the
             right
             vse
             of
             true
             reason
             .
             He
             that
             hunts
             for
             it
             in
             mens
             writings
             ,
             either
             findes
             it
             not
             at
             all
             ,
             or
             ,
             at
             the
             least
             ,
             hath
             no
             certaine
             knowledge
             that
             he
             hath
             found
             it
             .
             He
             that
             will
             trust
             other
             mens
             words
             rather
             than
             his
             owne
             eyes
             ,
             deserues
             in
             reason
             to
             be
             deceiued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Before
             the
             Printing
             of
             this
             part
             was
             finished
             ,
             I
             heard
             that
             M.
             Perkins
             was
             dead
             .
             I
             am
             sorrie
             that
             it
             commeth
             forth
             to
             late
             ,
             to
             doe
             him
             anie
             good
             .
             Yet
             ,
             his
             worke
             liuing
             to
             poison
             others
             ,
             a
             preseruatiue
             against
             it
             ,
             is
             neuerthelesse
             necessarie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             would
             haue
             done
             Master
             Perkins
             good
             to
             see
             by
             experience
             ,
             how
             vaine
             it
             is
             for
             men
             to
             striue
             against
             God
             ,
             for
             the
             Pope
             :
             but
             it
             would
             haue
             been
             little
             to
             your
             aduantage
             ,
             to
             haue
             had
             such
             an
             aduersarie
             .
          
        
         
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             TO
             THE
             RIGHT
             WORSHIPFVLL
             ,
             SIR
             WILLIAM
             BOWES
             
               Knight
               ,
               &c.
               
               Grace
               and
               peace
               .
            
          
           
             RIght
             Worshipfull
             ,
             it
             is
             a
             notable
             policy
             of
             the
             diuell
             ,
             which
             he
             hath
             put
             into
             the
             heads
             of
             sundry
             men
             in
             this
             age
             ,
             to
             thinke
             that
             our
             religion
             and
             the
             religion
             of
             the
             present
             Church
             of
             Rome
             are
             all
             one
             for
             substance
             :
             and
             that
             they
             may
             be
             reunited
             as
             (
             in
             their
             opinion
             )
             they
             were
             before
             .
             Writings
             to
             this
             effect
             are
             spread
             abroad
             in
             the
             French
             tongue
             ,
             and
             respected
             of
             English
             Protestants
             more
             then
             is
             meete
             ,
             or
             ought
             to
             be
             .
             For
             let
             men
             in
             shew
             of
             moderation
             ,
             pretend
             the
             peace
             and
             good
             estate
             of
             the
             Catholike
             Church
             as
             long
             as
             they
             will
             ;
             this
             Vnion
             of
             the
             two
             religions
             can
             neuer
             be
             made
             ,
             more
             then
             the
             vnion
             of
             light
             and
             darkenes
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               MAISTER
               PERKINS
               IN
               THE
            
             Epistle
             Dedicatorie
             .
          
           
             
               It
               is
               a
               policie
               of
               the
               diuell
               ,
               to
               thinke
               that
               our
               Religion
               ,
               and
               the
               Religion
               of
               the
               present
               Church
               of
               Rome
               ,
               are
               all
               one
               in
               substance
               ,
               or
               that
               they
               may
               be
               reunited
               .
            
          
           
             BEfore
             I
             am
             to
             deliuer
             my
             opinion
             concerning
             this
             point
             ,
             I
             had
             neede
             to
             be
             enformed
             ,
             what
             this
             Author
             meaneth
             by
             these
             words
             
               our
               Religion
            
             :
             
             For
             there
             being
             great
             diuersities
             of
             pretended
             Religions
             currant
             in
             the
             world
             ,
             all
             contrary
             to
             the
             Church
             of
             Rome
             ,
             how
             can
             I
             certainlie
             know
             ,
             whether
             of
             them
             h●
             professeth
             ?
             Wherefore
             (
             good
             Sir
             )
             may
             it
             please
             you
             to
             declare
             ,
             what
             Religion
             you
             vnderstand
             ,
             when
             you
             say
             
               our
               Religion
            
             ?
             Is
             it
             that
             which
             
               Martin
               Luther
            
             (
             a
             licentious
             Fryer
             )
             first
             preached
             in
             Germany
             ?
             or
             rather
             that
             ,
             which
             the
             martiall
             Minister
             Zwinglius
             ,
             contended
             with
             sword
             and
             shield
             ,
             to
             set
             vp
             in
             Switzerland
             ?
             or
             perhaps
             that
             ,
             which
             
               John
               Caluin
            
             ,
             by
             sedition
             wrought
             into
             Geneua
             ,
             expelling
             the
             lawfull
             Magistrate
             thence
             ,
             and
             by
             the
             ayde
             of
             Beza
             (
             a
             dissolute
             turnecoate
             )
             spread
             into
             many
             corners
             of
             France
             ?
             Or
             if
             by
             
               your
               Religion
            
             ,
             you
             meane
             only
             to
             comprehend
             the
             Religion
             now
             practised
             in
             England
             .
             yet
             are
             you
             farther
             to
             shewe
             ,
             whether
             you
             vnderstand
             that
             established
             by
             the
             State
             ,
             or
             the
             other
             more
             refined
             (
             as
             it
             is
             thought
             by
             many
             )
             and
             embraced
             by
             them
             ,
             who
             are
             called
             Puritanes
             ,
             for
             of
             their
             leauen
             ,
             sauoureth
             that
             position
             of
             yours
             :
             
               That
               the
               article
               of
               Christs
               descent
               into
               bell
               ,
               crept
               into
               the
               Creede
               by
               negligence
            
             ;
             and
             some
             other
             such
             like
             in
             this
             booke
             .
             These
             principall
             diuisions
             of
             the
             new
             Gospell
             (
             to
             omit
             sundrie
             sub-diuisions
             )
             being
             famous
             ,
             and
             receiued
             of
             diuers
             in
             England
             ,
             according
             to
             each
             mans
             phantasie
             ,
             it
             is
             meete
             you
             expresse
             ,
             whether
             of
             them
             you
             speake
             of
             ,
             that
             it
             may
             be
             dulie
             considered
             ,
             how
             the
             Romane
             Religion
             and
             it
             agree
             ,
             and
             what
             vnion
             may
             be
             made
             betweene
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Is
             this
             no
             superfluitie
             of
             words
             ?
             What
             reasonable
             man
             can
             doubt
             ,
             that
             Master
             Perkins
             by
             our
             religion
             meanes
             ,
             as
             you
             say
             afterward
             ,
             the
             religion
             now
             professed
             in
             England
             ?
             For
             your
             word
             (
             practised
             )
             is
             too
             skant
             for
             doctrine
             ;
             some
             points
             whereof
             fall
             not
             into
             practise
             .
             If
             it
             be
             contrarie
             to
             the
             Church
             of
             Rome
             ,
             it
             is
             easily
             answered
             without
             any
             such
             inquirie
             ,
             that
             contraries
             cannot
             be
             vnited
             .
          
           
             If
             difference
             in
             some
             points
             make
             a
             diuers
             religion
             ,
             how
             many
             kindes
             are
             there
             amongst
             you
             Papists
             ?
             let
             the
             Franciscans
             and
             Dominicans
             goe
             ,
             with
             all
             the
             rest
             of
             former
             times
             ;
             what
             say
             you
             to
             these
             maine
             points
             ,
             Iustification
             in
             n
             Pighius
             ,
             Predestination
             in
             o
             Bellarmine
             ,
             Free
             will
             in
             p
             
               Bartholomew
               Camerarius
            
             ,
             three
             pillers
             of
             your
             Church
             ?
          
           
             The
             difference
             betwixt
             q
             Protestants
             and
             Puritanes
             (
             as
             you
             call
             them
             )
             is
             not
             in
             any
             essentiall
             point
             of
             faith
             ,
             but
             in
             matters
             of
             outward
             gouernment
             and
             ceremonies
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             this
             shall
             appeare
             ,
             if
             we
             doe
             but
             a
             little
             consider
             ,
             how
             they
             of
             the
             Romane
             Church
             haue
             rased
             the
             foundation
             .
             For
             though
             in
             words
             they
             honour
             
             Christ
             ,
             yet
             in
             deede
             they
             turne
             him
             to
             a
             Pseudo-Christ
             ,
             and
             an
             Idoll
             of
             their
             owne
             braine
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             if
             you
             meane
             the
             hotchpot●h
             and
             confusion
             of
             all
             these
             new
             Religions
             together
             ,
             as
             by
             the
             opposition
             here
             vnto
             the
             Church
             of
             Rome
             ,
             and
             by
             the
             arti●les
             following
             may
             be
             gathered
             :
             then
             I
             am
             cleere
             for
             you
             in
             this
             ,
             that
             there
             can
             be
             no
             more
             concord
             betweene
             these
             two
             Religions
             ,
             
             then
             there
             is
             betweene
             light
             and
             darknes
             ,
             faith
             and
             insidel●tie
             ,
             Christ
             and
             Beliall
             .
             Notwithstanding
             I
             thinke
             that
             the
             reason
             by
             you
             produced
             to
             proue
             the
             impossibilitie
             of
             this
             vnion
             ,
             is
             of
             no
             value
             ,
             to
             ●it
             ,
             
               that
               they
               of
               the
               Romane
               Church
               ●aue
               razed
               the
               foundation
               ;
               for
               though
               in
               vvords
               they
               honour
               Christ
               ,
               yet
               indeede
               they
               turne
               him
               into
               a
               Pseudochrist
               ,
               and
               an
               ●doll
               of
               their
               〈◊〉
               braine
               :
            
             A
             very
             sufficient
             cause
             (
             no
             doubt
             )
             of
             eternall
             breach
             and
             diuision
             ,
             if
             it
             could
             be
             verisied
             .
             But
             how
             proue
             you
             ,
             that
             we
             Romane
             Catholikes
             ,
             who
             beleeue
             Iesus
             Christ
             to
             be
             perfect
             God
             ,
             and
             perfect
             Man
             ,
             and
             the
             onely
             Redeemer
             of
             Mankinde
             ,
             make
             him
             a
             false
             Christ
             ,
             and
             an
             Idoll
             ?
             or
             before
             you
             goe
             about
             to
             proue
             it
             ,
             tell
             me
             I
             pray
             you
             ,
             how
             this
             can
             well
             stand
             with
             your
             owne
             definition
             of
             a
             reformed
             Catholike
             in
             your
             Preface
             ?
             There
             you
             affirme
             him
             to
             be
             
               a
               Catholike
               reformed
            
             to
             your
             liking
             ,
             
               that
               holdeth
               the
               same
               necessarie
               heads
               of
               Religion
               ,
               vvith
               the
               Romane
               Church
               .
            
             Now
             ,
             can
             there
             be
             any
             more
             necessarie
             head
             of
             Religion
             ,
             than
             to
             haue
             a
             right
             faith
             in
             Christ
             ?
             can
             any
             other
             foundation
             be
             laid
             besides
             Iesus
             Christ
             ?
             If
             then
             your
             reformed
             Catholike
             must
             agree
             with
             the
             Romane
             Church
             ,
             in
             ne●essarie
             heads
             
             of
             Religion
             ,
             as
             you
             hold
             he
             must
             :
             either
             the
             Romane
             Church
             ●…th
             not
             the
             foundation
             ,
             and
             maketh
             not
             Christ
             a
             Pseudochrist
             ,
             as
             you
             say
             here
             ,
             or
             else
             you
             teach
             your
             dis●iples
             very
             pernitiously
             ,
             to
             hold
             the
             same
             necessarie
             heads
             of
             Religion
             with
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             no
             confusion
             to
             take
             from
             seuerall
             men
             seuerall
             opinions
             ,
             agreeing
             with
             the
             word
             of
             God.
             Luther
             ,
             hauing
             been
             a
             long
             time
             kept
             in
             the
             darknes
             of
             P●…pcrie
             ,
             could
             not
             by
             and
             by
             discerne
             the
             truth
             in
             all
             points
             .
             Was
             not
             your
             superstition
             ,
             both
             for
             doctrine
             and
             ceremonics
             ,
             patcht
             vp
             peece
             by
             peece
             ,
             as
             it
             could
             procure
             allowance
             from
             time
             to
             time
             ?
             Yea
             was
             not
             the
             truth
             of
             Religion
             made
             manifest
             by
             little
             and
             little
             in
             the
             Church
             ,
             as
             God
             gaue
             learned
             men
             occasion
             of
             studie
             ,
             and
             a
             blessing
             in
             their
             studie
             ,
             against
             the
             poyson
             of
             Heretikes
             ?
             Such
             hath
             been
             ,
             and
             such
             alwaies
             will
             be
             the
             course
             of
             the
             Gospell
             :
             that
             truth
             will
             be
             more
             and
             more
             knowne
             ,
             as
             there
             is
             more
             opposition
             against
             it
             ,
             and
             as
             men
             bestow
             more
             paines
             in
             reading
             ,
             praying
             ,
             and
             studying
             .
          
           
             To
             denie
             the
             reason
             or
             argument
             ,
             is
             to
             denie
             the
             consequence
             ,
             
             not
             the
             antecedent
             :
             but
             you
             grant
             the
             consequence
             ,
             viz.
             That
             razing
             the
             foundation
             ,
             and
             turning
             Christ
             into
             a
             Pseudochrist
             ,
             is
             a
             sufficient
             cause
             of
             eternall
             breach
             :
             onely
             you
             denie
             the
             antecedent
             that
             the
             Church
             of
             Rome
             doth
             so
             .
          
           
             At
             the
             least
             ,
             as
             well
             as
             you
             prooue
             ,
             q
             that
             the
             Church
             of
             England
             holding
             the
             same
             opinions
             of
             Christ
             ,
             haue
             no
             faith
             ,
             no
             religion
             ,
             no
             Church
             ,
             no
             Christ
             ,
             &c.
             
             But
             let
             vs
             see
             how
             you
             disprooue
             the
             antecedent
             .
             
               
                 If
                 your
                 reformed
                 Catholike
                 
                   (
                   say
                   you
                
                 )
                 must
                 agree
                 with
                 the
                 Romane
                 Church
                 ,
                 in
                 many
                 heads
                 of
                 religion
                 ,
                 either
                 the
                 Romane
                 Church
                 razeth
                 not
                 the
                 foundation
                 ,
                 or
                 else
                 you
                 teach
                 your
                 disciples
                 very
                 pernitiously
                 to
                 hold
                 the
                 same
                 necessarie
                 heads
                 of
                 religion
                 with
                 it
                 .
              
               
                 But
                 he
                 must
                 agree
                 with
                 it
                 in
                 many
                 heads
                 of
                 religion
                 .
              
               
                 Therfore
                 either
                 the
                 Romane
                 Church
                 razeth
                 not
                 the
                 foundation
                 ,
                 or
                 you
                 teach
                 your
                 disciples
                 very
                 pernitiously
                 to
                 hold
                 the
                 same
                 necessarie
                 heads
                 of
                 religion
                 with
                 it
                 .
              
            
          
           
             I
             denie
             the
             consequence
             of
             your
             proposition
             ;
             because
             by
             paring
             of
             the
             errors
             ,
             which
             Master
             Perkins
             requires
             ,
             he
             shall
             keepe
             himselfe
             from
             razing
             the
             foundation
             ,
             though
             he
             hold
             the
             same
             necessary
             heads
             :
             for
             example
             he
             must
             holde
             with
             you
             ,
             that
             a
             true
             Christiā
             must
             haue
             a
             right
             faith
             in
             Christ
             ,
             but
             he
             must
             reiect
             the
             faith
             ,
             you
             professe
             ,
             as
             not
             right
             .
             Again
             ,
             he
             must
             hold
             ,
             that
             no
             other
             foundation
             can
             be
             laid
             ,
             but
             Iesus
             Christ
             :
             not
             that
             you
             lay
             him
             aright
             for
             the
             foundation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             They
             call
             him
             
               our
               Lord
            
             ,
             but
             with
             this
             condition
             ,
             that
             the
             Seruant
             of
             Seruants
             of
             this
             Lord
             may
             change
             and
             adde
             to
             his
             commaundements
             :
             hauing
             so
             great
             a
             power
             ,
             that
             he
             may
             open
             and
             shut
             heauen
             to
             whom
             he
             will
             ;
             and
             bind
             the
             very
             conscience
             with
             his
             owne
             lawes
             ,
             and
             consequently
             be
             partaker
             of
             the
             spirituall
             kingdome
             of
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             to
             leaue
             to
             you
             the
             reconciliation
             of
             these
             places
             ,
             let
             vs
             examine
             briefly
             ,
             how
             you
             confirme
             your
             paradox
             ,
             
               That
               the
               Church
               of
               Rome
               maketh
               Christ
               a
               false
               Christ
               :
            
             which
             you
             goe
             about
             to
             proue
             by
             foure
             instances
             .
             The
             first
             is
             ,
             because
             the
             seruant
             of
             his
             seruants
             may
             chaunge
             and
             adde
             to
             his
             commandements
             ,
             hauing
             so
             great
             power
             that
             he
             may
             open
             ,
             
             and
             shut
             heauen
             to
             whom
             he
             will
             ,
             and
             bi●de
             the
             very
             conscience
             with
             his
             owne
             lawes
             ,
             and
             consequently
             be
             partaker
             o●
             the
             spirituall
             k●ngdome
             of
             Christ.
             Here
             are
             diuerse
             reasons
             hu●●●d
             vp
             in
             one
             ,
             but
             all
             of
             〈◊〉
             moment
             :
             for
             all
             these
             seuerall
             faculties
             ,
             which
             the
             Pope
             enioyeth
             ,
             being
             receiued
             by
             the
             free
             gift
             of
             Christ
             ,
             and
             to
             be
             employed
             in
             his
             seruice
             only
             ,
             and
             to
             his
             honour
             and
             glorie
             :
             are
             so
             farre
             off
             from
             making
             Christ
             a
             Pseudochrist
             that
             they
             doe
             highly
             recommend
             his
             most
             singular
             bountie
             towardes
             his
             followers
             ,
             without
             any
             derogation
             to
             his
             owne
             diuine
             prerogatiues
             .
             ●he
             particulars
             shall
             be
             more
             particularly
             answered
             in
             their
             places
             hereafter
             Now
             I
             say
             in
             a
             word
             ,
             that
             Christs
             Vicar
             cannot
             change
             any
             one
             of
             Gods
             commaundements
             ,
             nor
             adde
             any
             contrarie
             vnto
             them
             :
             but
             may
             well
             enact
             and
             establish
             some
             other
             conformable
             vnto
             them
             ,
             which
             doe
             bind
             in
             conscience
             :
             for
             that
             power
             is
             graunted
             of
             God
             to
             euery
             soueraigne
             gouernour
             ,
             as
             witnesseth
             S.
             Paul
             saying
             .
             
               Let
               euery
               soule
            
             
             
               be
               subiect
               to
               higher
               povvers
            
             .
             And
             that
             (
             as
             it
             is
             in
             the
             fifth
             verse
             following
             )
             
               of
               necessitie
               ,
               not
               only
               for
               vvrath
               ,
               but
               also
               for
               conscience
               sake
               .
            
             So
             that
             to
             at
             tribute
             power
             vnto
             one
             that
             is
             vnder
             Christ
             ,
             to
             binde
             our
             consciences
             ;
             is
             not
             to
             make
             Christ
             a
             Pseudochrist
             ,
             but
             to
             glorifie
             him
             much
             ,
             acknowledging
             the
             power
             ,
             which
             it
             hath
             pleased
             him
             to
             giue
             vnto
             men
             .
             In
             like
             manner
             ,
             what
             an
             absurde
             illation
             is
             that
             ,
             from
             the
             power
             to
             open
             and
             shut
             heauen
             gates
             ,
             (
             which
             all
             both
             Catholikes
             and
             Protestants
             ,
             confesse
             to
             haue
             been
             giuen
             to
             S.
             Peter
             ,
             and
             the
             rest
             of
             the
             Apostles
             ,
             )
             to
             inferre
             :
             that
             Christ
             is
             made
             a
             Pseudochrist
             ;
             as
             who
             should
             say
             ,
             the
             Master
             spoiled
             himselfe
             of
             his
             supreame
             authoritie
             ,
             by
             appoynting
             a
             stevvard
             ouer
             his
             householde
             ,
             or
             a
             porter
             at
             his
             gates
             ,
             he
             must
             be
             both
             Master
             and
             Man
             too
             ,
             belike
             .
             And
             thus
             much
             of
             the
             first
             instance
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             ,
             you
             begge
             the
             question
             ,
             in
             taking
             it
             as
             granted
             ,
             that
             the
             Popes
             power
             is
             receiued
             of
             Christ.
             Secondly
             ,
             it
             doth
             not
             follow
             that
             Christ
             is
             not
             made
             a
             Pseudochrist
             ,
             if
             the
             power
             be
             receiued
             of
             Christ
             ,
             to
             be
             imployed
             in
             his
             seruice
             only
             .
             For
             it
             may
             be
             imployed
             by
             the
             Pope
             to
             another
             end
             ,
             than
             it
             is
             giuen
             by
             Christ.
             As
             an
             armie
             committed
             to
             a
             Generall
             by
             his
             Soueraigne
             ,
             may
             bee
             turned
             against
             the
             Prince
             ,
             to
             his
             ouerthrow
             .
          
           
             He
             that
             can
             r
             dispense
             with
             Gods
             commandements
             ,
             so
             that
             either
             a
             man
             shall
             be
             freed
             from
             doing
             that
             which
             is
             inioyned
             :
             or
             haue
             libertie
             to
             doe
             that
             which
             is
             forbidden
             ;
             can
             change
             Gods
             commandements
             .
             But
             such
             dispensations
             haue
             been
             giuen
             by
             Popes
             ,
             and
             may
             as
             well
             be
             still
             .
             In
             all
             things
             inioyned
             by
             the
             commandements
             of
             God
             ,
             the
             law
             of
             the
             Magistrate
             bindes
             men
             in
             conscience
             to
             obedience
             
             by
             vertue
             of
             the
             matter
             commanded
             .
             In
             things
             indifferent
             ,
             the
             conscience
             is
             not
             alwaies
             charged
             with
             sinne
             ,
             where
             that
             which
             is
             appointed
             is
             not
             done
             :
             but
             you
             Papists
             (
             s
             as
             it
             appeares
             by
             your
             Catechismes
             )
             make
             the
             Commandements
             of
             the
             Church
             equall
             ,
             or
             superiour
             to
             Gods
             commandements
             .
             The
             opening
             and
             shutting
             of
             heauen
             ,
             by
             the
             worke
             of
             the
             Ministerie
             ,
             t
             which
             is
             the
             power
             that
             was
             giuen
             to
             the
             Apostles
             and
             Ministers
             of
             the
             Gospell
             ,
             is
             not
             to
             be
             executed
             at
             their
             pleasure
             ,
             but
             depends
             vpon
             the
             people
             as
             much
             as
             vpon
             them
             ,
             if
             not
             more
             .
             For
             whosoeuer
             will
             repent
             and
             beleeue
             shall
             be
             saued
             ,
             though
             all
             the
             Popes
             ,
             Priests
             ,
             and
             Ministers
             that
             euer
             were
             ,
             are
             ,
             and
             shall
             be
             ,
             would
             shut
             him
             out
             of
             heauen
             .
             Therefore
             the
             Pope
             hath
             no
             authoritie
             nor
             power
             to
             open
             the
             doore
             to
             one
             man
             more
             than
             to
             another
             ;
             much
             lesse
             to
             let
             in
             ,
             and
             shut
             out
             whom
             he
             list
             .
             He
             must
             open
             it
             ,
             if
             he
             be
             a
             Minister
             of
             the
             Gospell
             ,
             as
             much
             as
             lies
             in
             him
             ,
             to
             al
             ;
             if
             they
             wil
             enter
             ,
             they
             may
             ,
             without
             any
             further
             leaue
             ,
             or
             power
             from
             him
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             ,
             they
             call
             him
             a
             Sauiour
             ,
             but
             yet
             in
             Vs
             :
             in
             that
             he
             giues
             this
             grace
             vnto
             vs
             ,
             that
             by
             our
             merits
             ,
             we
             may
             partake
             in
             the
             merits
             of
             the
             Saints
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Come
             we
             now
             to
             the
             second
             :
             it
             is
             ,
             that
             we
             make
             Christ
             an
             Idoll
             ,
             for
             albeit
             we
             call
             him
             a
             Sauiour
             ,
             
               yet
               in
               vs
            
             ,
             in
             that
             he
             giues
             his
             grace
             to
             vs
             ,
             that
             by
             our
             merits
             we
             may
             be
             our
             owne
             sauiours
             ,
             &c.
             
             I
             meruaile
             in
             whom
             he
             should
             be
             a
             sauiour
             if
             not
             in
             vs
             :
             What
             ,
             is
             he
             the
             Sauiour
             of
             Angels
             or
             of
             any
             other
             creatures
             ?
             I
             hope
             not
             ,
             but
             the
             mischiefe
             is
             ,
             that
             he
             giues
             
             grace
             to
             vs
             ,
             that
             thereby
             we
             may
             merite
             and
             so
             become
             our
             owne
             Sauiours
             .
             This
             is
             a
             phrase
             vnheard
             of
             among
             Catholiks
             ,
             that
             any
             man
             is
             his
             owne
             Sauiour
             ,
             neither
             doth
             it
             follow
             of
             that
             position
             that
             good
             workes
             are
             meritorious
             ;
             but
             well
             that
             we
             applie
             vnto
             vs
             the
             saluation
             ,
             which
             is
             in
             Christ
             Iesus
             ,
             by
             good
             works
             ;
             as
             the
             Protestants
             auou●h
             they
             doe
             by
             faith
             onely
             :
             In
             which
             sence
             the
             Apostle
             S.
             Paul
             saith
             to
             his
             deare
             Disciple
             
               Timothie
               .
               For
               this
               doing
               thou
               shalt
               saue
               both
               thyselfe
               ,
               and
               them
               that
               heare
               thee
               .
            
             And
             this
             doth
             no
             more
             diminish
             the
             glorie
             of
             our
             Soueraigne
             
             Sauiour
             infinit
             merits
             ,
             then
             to
             say
             that
             we
             are
             saued
             by
             faith
             only
             :
             good
             works
             no
             lesse
             depending
             ,
             if
             not
             more
             aduancing
             Christs
             merits
             ,
             then
             only
             faith
             ,
             as
             shall
             be
             proued
             hereafter
             more
             at
             large
             in
             the
             question
             of
             merits
             .
             Now
             that
             other
             good
             mens
             merits
             may
             steede
             them
             ,
             who
             want
             some
             of
             their
             owne
             ,
             may
             be
             deduced
             out
             of
             an
             hundred
             places
             of
             the
             Scriptures
             ,
             namely
             out
             of
             those
             where
             God
             saith
             ,
             
               that
               for
               the
               sake
               of
               one
               
               of
               his
               true
               seruants
               ,
               he
               will
               shew
               mercy
               vnto
               thousands
               ,
            
             as
             is
             expressely
             said
             
             in
             the
             end
             of
             the
             first
             commandement
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Christ
             is
             a
             sauiour
             of
             vs
             ,
             by
             u
             redeeming
             vs
             ,
             not
             a
             sauiour
             in
             vs
             ,
             by
             making
             vs
             redeeme
             our selues
             .
             Though
             the
             speech
             be
             not
             yours
             ,
             the
             matter
             is
             :
             For
             if
             Christ
             be
             therefore
             a
             Sauiour
             ,
             because
             by
             his
             merits
             we
             are
             saued
             ;
             looke
             how
             much
             wee
             merit
             our
             saluation
             ,
             so
             much
             wee
             are
             sauiours
             of
             our selues
             ;
             yea
             ,
             how
             much
             merit
             there
             is
             in
             our
             workes
             ,
             so
             much
             there
             wanted
             in
             Christs
             satisfaction
             ;
             or
             else
             our
             saluation
             is
             in
             part
             twice
             merited
             .
             *
             The
             Minister
             saues
             ,
             not
             by
             meriting
             ,
             but
             by
             preaching
             the
             word
             of
             saluation
             ;
             works
             must
             needs
             diminish
             Christs
             glorie
             more
             than
             faith
             ,
             because
             this
             saues
             not
             by
             meriting
             ;
             they
             doe
             :
             the
             matter
             cannot
             be
             deduced
             from
             such
             places
             .
             x
             The
             mercie
             God
             shewes
             in
             that
             respect
             ,
             is
             either
             for
             the
             blessings
             of
             this
             life
             ,
             or
             at
             the
             most
             for
             the
             outward
             meanes
             of
             saluation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             they
             acknowledge
             that
             he
             died
             and
             suffered
             for
             vs
             ,
             but
             with
             this
             caueat
             ,
             that
             the
             Fault
             being
             pardoned
             ,
             we
             must
             satisfie
             for
             the
             temporall
             punishment
             ,
             either
             in
             this
             world
             ,
             or
             in
             Purgatorie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             like
             manner
             I
             answere
             vnto
             your
             third
             instance
             ,
             that
             for
             Christ
             to
             haue
             taken
             away
             by
             his
             blessed
             Passion
             the
             eternall
             paine
             due
             vnto
             our
             sinnes
             ,
             and
             to
             haue
             left
             a
             temporall
             to
             be
             satisfied
             by
             vs
             ,
             is
             not
             to
             make
             himselfe
             a
             false
             Christ
             ,
             but
             a
             most
             louing
             ,
             kind
             ,
             and
             withall
             a
             most
             prudent
             Redeemer
             .
             Wiping
             away
             that
             by
             himselfe
             ,
             which
             passed
             our
             forces
             ,
             and
             reseruing
             that
             to
             vs
             ,
             which
             by
             the
             helpe
             of
             his
             grace
             ,
             we
             well
             may
             and
             ought
             to
             doe
             :
             not
             only
             because
             it
             were
             vnseemely
             ,
             that
             the
             parts
             of
             the
             body
             ,
             should
             be
             disproportionable
             to
             the
             head
             :
             but
             also
             because
             it
             is
             reasonable
             (
             as
             the
             Apostle
             holdeth
             ,
             )
             
               that
               we
               suffer
               here
               vvith
               Christ
               before
               vve
               raigne
               vvith
               him
               in
               his
               Kingdome
               .
            
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             leaue
             halfe
             of
             our
             punishment
             for
             vs
             to
             beare
             ,
             is
             to
             be
             but
             halfe
             a
             Sauiour
             ,
             and
             so
             a
             false
             Christ
             ;
             there
             is
             neither
             kindnes
             nor
             wisedome
             in
             it
             ,
             to
             leaue
             either
             our
             saluation
             doubtfull
             ,
             or
             punishment
             for
             vs
             perhaps
             of
             1000.
             yeeres
             or
             more
             in
             Purgatorie
             .
             That
             as
             y
             Christ
             hath
             been
             afflicted
             ,
             so
             should
             we
             taste
             of
             affliction
             ,
             it
             is
             proportionable
             and
             reasonable
             .
             That
             wee
             should
             bee
             like
             him
             ,
             in
             making
             satisfaction
             for
             our
             sinnes
             ,
             by
             punishment
             ,
             is
             to
             make
             vs
             redeemers
             
             with
             him
             ,
             though
             not
             in
             the
             highest
             degree
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             In
             a
             word
             ,
             they
             make
             him
             our
             Mediatour
             of
             Intercession
             vnto
             God
             :
             but
             withall
             his
             Mother
             must
             be
             the
             Queene
             of
             Heauen
             ,
             and
             by
             the
             right
             of
             a
             Mother
             commaund
             him
             there
             .
             Thus
             ,
             in
             word
             they
             crie
             Osanna
             ,
             but
             indeede
             they
             crucifie
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             your
             last
             instance
             you
             say
             ,
             that
             we
             make
             Christ
             our
             mediator
             of
             intercession
             to
             God
             ,
             thinking
             out
             of
             your
             simplicity
             ,
             that
             therein
             we
             much
             magnifie
             him
             ,
             &
             sing
             Osanna
             vnto
             him
             .
             Whereas
             we
             hold
             it
             for
             no
             small
             disparagement
             vnto
             his
             diuine
             dignitie
             ,
             to
             make
             him
             our
             Intercessor
             ;
             that
             is
             to
             pray
             him
             to
             pray
             for
             vs
             ,
             who
             is
             of
             himselfe
             ,
             right
             able
             to
             helpe
             
             vs
             in
             all
             we
             can
             demaund
             ;
             being
             aswell
             God
             ,
             as
             Man.
             And
             albeit
             one
             in
             thought
             singling
             out
             the
             humanitie
             of
             Christ
             from
             his
             diuine
             nature
             and
             person
             ,
             might
             make
             it
             an
             intercessor
             for
             vs
             ;
             Yet
             that
             being
             but
             a
             Metaphysical
             conceipt
             ,
             to
             separate
             the
             nature
             from
             the
             person
             ;
             since
             the
             Arrian
             heresie
             (
             which
             held
             Christ
             to
             be
             inferior
             to
             his
             Father
             )
             it
             hath
             not
             been
             practised
             by
             Catholikes
             ,
             who
             alwaies
             pray
             our
             Sauiour
             
             Christ
             to
             haue
             mercy
             vpon
             vs
             ,
             neuer
             to
             pray
             for
             vs.
             And
             consequentlie
             make
             him
             no
             mediator
             of
             intercession
             ,
             but
             of
             redemption
             .
          
           
             And
             to
             come
             to
             your
             grieuous
             complaint
             ,
             
               that
               vvithall
               his
               Mother
               must
               be
               Queene
               of
               heauen
               ,
               and
               by
               right
               of
               a
               mother
               commaund
               him
               there
               :
            
             Who
             can
             sufficiently
             meruaile
             at
             their
             vnnaturall
             grosse
             pares
             ,
             who
             take
             it
             for
             a
             disgrace
             to
             the
             Sonne
             ,
             to
             aduaunce
             his
             owne
             good
             Mother
             ?
             or
             else
             who
             well
             in
             his
             wits
             ,
             considering
             Christs
             bountie
             to
             strangers
             and
             his
             enemies
             ;
             will
             not
             be
             perswaded
             ,
             that
             on
             his
             best
             beloued
             mother
             ,
             he
             did
             bestow
             his
             most
             speciall
             fauours
             ?
             For
             hauing
             taken
             flesh
             of
             her
             ,
             hauing
             suckt
             her
             breasts
             ,
             &
             receiued
             his
             nutriture
             and
             education
             of
             her
             in
             his
             tender
             yeares
             ,
             and
             being
             aswell
             followed
             of
             her
             ,
             as
             of
             any
             other
             :
             is
             it
             possible
             that
             he
             should
             not
             be
             as
             good
             to
             her
             ,
             as
             to
             others
             ;
             vnto
             whom
             he
             was
             not
             at
             all
             beholding
             ?
             Againe
             the
             very
             place
             of
             a
             mother
             ,
             requiring
             preheminence
             ,
             before
             all
             seruants
             and
             subiects
             ,
             of
             what
             dignitie
             soeuer
             :
             
             doth
             not
             the
             right
             rule
             of
             reason
             lead
             vs
             to
             thinke
             ,
             that
             Christ
             the
             fountaine
             of
             all
             wisedome
             ,
             reple●●shed
             the
             B.
             Virgin
             Mary
             his
             deare
             Mother
             with
             such
             grace
             as
             should
             make
             her
             fit
             for
             that
             place
             ?
             it
             lying
             in
             his
             hands
             ,
             and
             free
             choise
             to
             doe
             it
             .
             And
             therefore
             is
             she
             truely
             tearmed
             ,
             of
             holy
             and
             learned
             Antiquity
             ,
             
               our
               Lady
               and
               Queene
               ,
               exalted
               aboue
               all
               quyers
               of
               Angels
               .
            
             That
             which
             you
             impute
             vnto
             vs
             farther
             ,
             that
             she
             must
             in
             the
             right
             of
             a
             mother
             commaund
             her
             Sonne
             ,
             is
             no
             doctrine
             of
             the
             Romane
             Church
             ,
             nor
             said
             in
             all
             her
             seruice
             :
             We
             say
             .
             
               Shevv
               thy selfe
               to
               be
               a
               mother
               :
            
             but
             it
             is
             not
             added
             by
             commaunding
             thy
             Sonne
             :
             that
             is
             your
             glosse
             ,
             which
             is
             accursed
             ,
             because
             it
             corrupteth
             the
             text
             ,
             for
             it
             followeth
             in
             that
             place
             ,
             
               Sumat
               per
               te
               preces
               ,
               &c.
               
            
             Present
             our
             prayers
             to
             him
             ,
             that
             vouchsafed
             to
             be
             borne
             of
             thee
             ,
             for
             vs.
             If
             any
             priuate
             person
             by
             meditation
             ,
             
             pearcing
             more
             profoundly
             into
             the
             mutuall
             loue
             and
             affection
             ,
             of
             such
             a
             Sonne
             towards
             so
             worthie
             a
             Mother
             ;
             doe
             deeme
             her
             prayers
             as
             forcible
             in
             kindnes
             as
             if
             they
             were
             commaundements
             ,
             and
             in
             that
             sense
             call
             them
             commaundements
             ,
             according
             to
             the
             French
             phrase
             :
             
               Vos
               priers
            
             
             
               me
               sont
               des
               commandements
            
             ,
             that
             may
             be
             done
             without
             derogation
             to
             Christs
             supreame
             dignity
             ,
             and
             with
             high
             commendation
             of
             his
             tender
             affection
             ,
             vnto
             his
             reuerent
             and
             best
             beloued
             mother
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             do
             not
             pray
             to
             Christ
             to
             pray
             for
             vs
             ,
             but
             we
             account
             z
             his
             loue
             to
             vs
             ,
             and
             his
             graciousnes
             with
             God
             his
             Father
             to
             be
             such
             ,
             that
             whatsoeuer
             wee
             aske
             of
             God
             in
             his
             name
             ,
             by
             a
             our
             owne
             prayers
             ,
             shall
             certainly
             be
             obtained
             ,
             as
             well
             as
             if
             all
             the
             Saints
             in
             heauen
             should
             intreate
             him
             for
             vs.
             And
             this
             is
             to
             make
             him
             our
             Mediatour
             of
             intercession
             ,
             not
             simply
             as
             he
             is
             mā
             ,
             but
             as
             he
             is
             the
             b
             Aduocate
             betwixt
             God
             and
             man
             ;
             in
             which
             respect
             the
             c
             Scripture
             saith
             ,
             that
             he
             makes
             request
             to
             God
             for
             vs
             :
             whatsoeuer
             was
             true
             and
             lawfull
             ,
             before
             the
             Arian
             heresie
             ,
             is
             so
             still
             .
          
           
             There
             was
             as
             much
             reason
             why
             he
             should
             make
             her
             head
             of
             the
             Church
             here
             on
             earth
             ,
             as
             that
             she
             should
             be
             Queene
             of
             the
             Church
             in
             heauen
             ,
             or
             Queene
             of
             heauen
             .
             But
             whatsoeuer
             she
             may
             be
             ,
             once
             a
             Mediatrix
             she
             may
             not
             be
             ,
             for
             that
             is
             Christs
             office
             now
             in
             heauen
             .
             Those
             hyperbolicall
             speeches
             of
             the
             ancients
             shew
             their
             zeale
             ,
             but
             maintaine
             not
             your
             error
             .
          
           
             If
             those
             words
             ,
             
               Roga
               patrem
               ,
               iube
               natum
               ,
               iure
               matris
               impera
               :
               Command
               in
               the
               right
               of
               a
               mother
            
             be
             not
             in
             any
             part
             of
             your
             Romish
             seruice
             ;
             yet
             these
             speeches
             are
             in
             one
             ,
             that
             is
             no
             meane
             man
             :
             d
             
               Incline
               the
               countenance
               of
               God
               toward
               vs
               ,
               compell
               him
               to
               haue
               mercie
               vpon
               sinners
               .
            
             And
             why
             may
             she
             not
             compell
             ,
             if
             (
             as
             you
             terme
             her
             )
             she
             be
             e
             
               Empresse
               and
               Ladie
               of
               the
               world
               ?
            
             If
             she
             be
             f
             
               the
               finder
               out
               of
               grace
            
             ,
             if
             she
             
               constrained
               the
               vncreated
               word
               to
               take
               flesh
               of
               her
               ,
               because
               she
               was
               a
               most
               humble
               Ladis
               .
            
             But
             will
             you
             haue
             the
             very
             word
             of
             commanding
             ?
             g
             
               O
               our
               Empresse
               and
               Ladie
               ,
               most
               bountifull
               ,
               by
               the
               right
               of
               a
               mother
               commaund
               thy
               most
               beloued
               sonne
               ,
               that
               he
               vouchsafe
               to
               lift
               vp
               our
               mindes
               to
               heauenly
               desires
               from
               the
               loue
               of
               earthly
               things
               .
            
             What
             doctrine
             is
             this
             ?
             and
             for
             what
             Churches
             seruice
             ?
             was
             not
             Bonauenture
             the
             author
             of
             all
             
             these
             speeches
             ,
             h
             
               a
               Cardinall
               of
               your
               Romish
               Church
               ,
               your
               Seraphicall
               Doctor
               ,
            
             and
             which
             is
             most
             of
             all
             ,
             is
             he
             not
             i
             a
             Saint
             canonized
             by
             your
             Pope
             ,
             that
             cannot
             erre
             ?
             Is
             not
             the
             Virgin
             Mary
             in
             your
             k
             seruice
             ,
             called
             
               the
               promise
               of
               the
               Prephets
               ,
               the
               Queene
               of
               the
               Patriarkes
               ,
               the
               schoolmistris
               of
               the
               Euangelists
               ,
               the
               teacher
               of
               the
               Apostles
               ,
               the
               comforter
               of
               the
               quick
               and
               the
               dead
               ?
               Who
               th●…
               saios
               deuoutly
               this
               short
               prayer
               daily
               ,
            
             (
             saith
             the
             Rubrick
             )
             
               shall
               not
               depart
               out
               of
               this
               world
               ,
               without
               penance
               ,
               and
               ministration
               of
               the
               holy
               Sacrament
               .
            
             l
             In
             another
             prayer
             in
             the
             same
             booke
             ,
             shee
             is
             called
             m
             
               the
               most
               true
               schoolmistris
               of
               the
               Euangelists
               ,
               the
               most
               wise
               teacher
               of
               the
               Apostles
               .
            
             The
             booke
             was
             printed
             at
             Paris
             by
             
               Francis
               Regnault
            
             1526.
             
             What
             profound
             piercing
             into
             such
             naturall
             affection
             can
             exccuse
             these
             speeches
             ?
             what
             French
             phrase
             can
             warrant
             it
             ?
             But
             what
             should
             we
             striue
             about
             the
             forciblenes
             of
             her
             prayers
             ,
             when
             it
             is
             not
             ,
             nor
             can
             be
             prooued
             that
             she
             prayes
             at
             all
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Therefore
             we
             haue
             good
             cause
             to
             blesse
             the
             name
             of
             God
             ,
             that
             hath
             freed
             vs
             from
             the
             yoke
             of
             this
             Roman
             bondage
             ,
             and
             hath
             brought
             vs
             to
             the
             true
             light
             and
             libertie
             of
             the
             Gospell
             .
             And
             it
             should
             be
             a
             great
             height
             of
             vnthankfulnesse
             in
             vs
             ,
             not
             to
             stand
             ouer
             against
             the
             present
             Church
             of
             Rome
             ,
             but
             to
             yeelde
             ourselues
             to
             plots
             of
             reconciliation
             .
             To
             this
             effect
             and
             purpose
             I
             haue
             penned
             this
             little
             Treatise
             ,
             which
             I
             present
             to
             your
             worship
             ,
             desiring
             it
             might
             be
             some
             token
             of
             a
             thankfull
             minde
             ,
             for
             vndeserued
             loue
             .
             And
             I
             craue
             withall
             ,
             not
             onely
             your
             Worshipfull
             (
             which
             is
             more
             common
             )
             but
             also
             your
             learned
             protection
             ;
             being
             well
             assured
             ,
             that
             by
             skill
             and
             arte
             you
             are
             able
             to
             iustifie
             whatsoeuer
             I
             haue
             truelie
             taught
             .
             Thus
             wishing
             to
             you
             and
             yours
             the
             continuance
             and
             the
             increase
             of
             faith
             and
             good
             conscience
             ,
             I
             take
             my
             leaue
             .
          
           
             
               Cambridge
               ,
               
                 Iune
                 28.
                 1597.
                 
              
            
             
               Your
               W.
               in
               the
               Lord
               ,
               VVilliam
               Perkins
               .
            
             
          
           
             
               Wherefore
               to
               conclude
               this
               Epistle
               ,
               if
               there
               be
               no
               waightier
               cause
               then
               this
               by
               you
               here
               produced
               ,
               vvhy
               you
               and
               your
               adherent
               ,
               doe
               not
               reconcile
               your selues
               vnto
               the
               Church
               of
               Rome
               you
               may
               shortly
               by
               Gods
               grace
               )
               become
               nevv
               men
               ,
               for
               vve
               are
               so
               farre
               off
               ,
               from
               making
               our
               Sauiour
               Christ
               a
               Pseudoch●●st
               ,
               or
               from
               dravving
               one
               iote
               of
               excellencie
               from
               his
               souera●gne
               povver
               ,
               merits
               ,
               or
               dignitie
               :
               that
               vve
               in
               the
               very
               points
               by
               you
               put
               downe
               ,
               doe
               much
               more
               magnifie
               him
               then
               you
               doe
               ,
               For
               in
               maintaining
               the
               authority
               by
               him
               imparted
               vnto
               his
               deputies
               ,
               our
               spirituall
               Magistrates
               ,
               and
               of
               their
               merits
               and
               satisfaction
               :
               We
               first
               say
               ,
               that
               these
               his
               seruants
               prer●…
               be
               his
               hee
               gifts
               ,
               of
               〈…〉
               grace
               bestovved
               on
               vvhom
               he
               pleaseth
               ;
               vvhich
               is
               no
               finall
               praise
               of
               his
               great
               liberality
               :
               And
               vvithall
               affirme
               ,
               that
               there
               is
               an
               infinite
               difference
               betvveene
               his
               ov●ne
               povver
               ,
               merits
               ,
               and
               satisfaction
               ,
               and
               ours
               :
               Wherein
               
               his
               soueraigne
               honour
               is
               preserued
               entire
               to
               himselfe
               ,
               vvithout
               any
               comparison
               .
               Novv
               you
               make
               Christs
               authoritie
               so
               base
               ,
               his
               merits
               and
               satisfaction
               so
               meane
               ,
               that
               if
               he
               ●…part
               any
               degree
               of
               them
               vnto
               his
               seruants
               ,
               he
               looseth
               the
               honour
               of
               all
               from
               himselfe
               .
               Whereupon
               it
               follow
               eth
               inuinciblie
               ,
               if
               you
               vnfeignedly
               seeke
               Christ
               Iesus
               his
               true
               honour
               ,
               and
               vvill
               esteeme
               of
               his
               diuine
               giftes
               vvorthelie
               ,
               you
               must
               hold
               out
               no
               longer
               ,
               but
               vn●te
               your selfe
               in
               these
               necessarie
               heades
               of
               Religion
               vnto
               the
               Catholike
               Church
               of
               Rome
               ,
               which
               so
               highly
               exalted
               him
               ,
               both
               in
               his
               owne
               excellencie
               ,
               and
               in
               his
               singular
               giftes
               to
               his
               subiects
               .
            
             
               
                 
                   speaker
                
                 A.
                 W.
                 
              
               The
               least
               of
               these
               is
               cause
               sufficient
               to
               withhold
               vs
               from
               ioyning
               with
               the
               Church
               of
               Rome
               ,
               at
               least
               in
               that
               point
               .
               The
               Kings
               authoritie
               is
               not
               abased
               ,
               because
               n
               he
               cannot
               communicate
               any
               of
               his
               royalties
               to
               his
               subiects
               :
               That
               Christ
               must
               needes
               lose
               by
               it
               ,
               I
               shewed
               before
               ;
               for
               it
               argues
               an
               insufficiencie
               in
               his
               satisfaction
               .
            
          
        
         
           
             
               
                 speaker
              
               W.
               P.
               
            
             THE
             AVTHOR
             TO
             THE
             CHRISTIAN
             READER
             .
          
           
             
               BY
               a
            
             Reformed
             Catholike
             ,
             
               I
               vnderstand
               any
               one
               that
               holds
               the
               same
               necessarie
               heades
               of
               religion
               with
               the
               Roman
               Church
               :
               yet
               so
               ,
               as
               he
               pares
               off
               and
               reiects
               all
               errours
               in
               doctrine
               whereby
               the
               said
               religion
               is
               corrupted
               .
               How
               this
               may
               be
               done
               ,
               I
               haue
               
               begun
               to
               make
               some
               little
               declaration
               in
               this
               small
               Treatise
               :
               the
               intent
               whereof
               is
               to
               shew
               how
               neere
               we
               may
               come
               to
               the
               present
               church
               of
               Rome
               in
               sundrie
               points
               of
               religion
               :
               and
               wherein
               we
               must
               for
               euer
               dissent
               .
            
          
           
             
               My
               purpose
               in
               penning
               this
               small
               discourse
               is
               threefold
               .
               The
               first
               is
               ,
               to
               confute
               all
               such
               Politikes
               as
               hold
               and
               maintaine
               ,
               that
               our
               religion
               ,
               &
               that
               of
               the
               Roman
               Church
               differ
               not
               in
               substance
               ,
               and
               consequently
               that
               they
               may
               be
               reconciled
               :
               yet
               my
               meaning
               is
               not
               here
               to
               condemne
               any
               Pacification
               that
               tends
               to
               perswade
               the
               Roman
               Church
               to
               our
               religion
               .
               The
               second
               is
               ,
               that
               the
               Papists
               which
               thinke
               so
               basely
               of
               our
               religion
               ,
               may
               be
               won
               to
               a
               better
               liking
               of
               it
               :
               when
               they
               shall
               see
               how
               neere
               we
               come
               vnto
               them
               in
               sundrie
               points
               .
               The
               third
               ,
               that
               the
               common
               Protestant
               might
               in
               some
               part
               see
               &
               conceiue
               the
               point
               of
               difference
               betweene
               vs
               and
               the
               Church
               of
               Rome
               :
               and
               know
               in
               what
               manner
               and
               how
               farre
               forth
               ,
               we
               condemne
               the
               opinions
               of
               the
               said
               Church
               .
            
          
           
             
               I
               craue
               pardon
               for
               the
               order
               which
               I
               vse
               ,
               in
               handling
               the
               seuer
               all
               points
               .
               For
               I
               haue
               set
               them
               downe
               one
               by
               one
               ,
               as
               they
               came
               to
               minde
               ,
               not
               respecting
               the
               lawes
               of
               Method
               .
               If
               any
               Papist
               shall
               say
               that
               I
               haue
               not
               alleadged
               their
               opinions
               aright
               ,
               I
               answere
               ,
               that
               their
               bookes
               be
               at
               hand
               ,
               and
               I
               can
               iustifie
               what
               I
               haue
               said
               .
            
          
           
             
               Thus
               crauing
               thine
               acceptation
               for
               this
               my
               paines
               ,
               and
               wishing
               vnto
               thee
               the
               increase
               of
               knowledge
               ,
               and
               loue
               of
               pure
               and
               sound
               religion
               ,
               I
               take
               my
               leaue
               and
               make
               an
               ende
               .
            
          
        
         
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             AN
             ANSWERE
             TO
             THE
             Preface
             .
          
           
             VPON
             your
             preface
             to
             the
             Reader
             I
             will
             not
             stand
             ,
             because
             it
             toucheth
             no
             point
             of
             controuersie
             :
             let
             it
             be
             declared
             in
             your
             next
             ,
             what
             
             you
             meane
             ,
             
               when
               you
               desire
               your
               reformed
               Catholike
               to
               hold
               the
               same
               necessarie
            
             
             
               heades
               of
               Religion
               with
               the
               Romane
               Church
               :
            
             for
             if
             the
             Romane
             .
             Church
             doth
             erre
             in
             the
             matter
             of
             faith
             ,
             and
             iustification
             ;
             in
             the
             number
             and
             vertue
             of
             the
             Sacraments
             ;
             in
             the
             bookes
             and
             interpretation
             of
             the
             word
             of
             God
             ;
             if
             she
             raze
             the
             foundation
             and
             make
             Christ
             a
             Pseudochrist
             ,
             and
             an
             Idoll
             ;
             to
             omitte
             twenty
             other
             e●rors
             in
             substantial
             points
             of
             faith
             ,
             as
             in
             this
             your
             small
             discourse
             you
             would
             perswade
             :
             there
             will
             remaine
             verie
             few
             necessarie
             heades
             of
             Religion
             for
             them
             to
             agree
             in
             .
             And
             be
             you
             well
             assured
             ,
             that
             you
             are
             so
             wide
             from
             winning
             Catholikes
             by
             this
             your
             worke
             ,
             to
             a
             better
             liking
             of
             your
             Religion
             :
             that
             you
             haue
             taken
             the
             high
             way
             ,
             to
             lead
             them
             to
             a
             farre
             greater
             dislike
             of
             it
             ;
             by
             teaching
             ,
             that
             in
             so
             many
             materiall
             points
             it
             differeth
             so
             farre
             from
             theirs
             .
             For
             all
             Catholikes
             hold
             for
             most
             assured
             ,
             that
             which
             the
             most
             auncient
             ,
             learned
             and
             holie
             Doctor
             Athanasius
             in
             his
             creede
             deliuereth
             in
             the
             2.
             vers
             .
             
             
               VVhich
               Catholike
               faith
               vnlesse
               euery
               man
               obserue
               wholy
               and
               inuiolably
               ,
            
             (
             not
             omitting
             ,
             or
             shrinking
             from
             any
             one
             article
             of
             it
             )
             
               vvithout
               doubt
               he
               shall
               perish
               euerlastingly
               .
            
             If
             S.
             Basil
             that
             reuerent
             and
             blessed
             Father
             of
             the
             Church
             ,
             doth
             hold
             it
             the
             dutie
             of
             euerie
             good
             Christian
             ,
             rather
             to
             loose
             his
             life
             ,
             then
             to
             condescend
             to
             the
             alteration
             of
             any
             one
             syllable
             in
             matter
             of
             faith
             :
             you
             may
             be
             sure
             that
             we
             Catholikes
             cannot
             but
             carrie
             a
             
             verie
             base
             conceipt
             of
             your
             doctrine
             :
             who
             goe
             about
             vnder
             the
             ouerworne
             and
             thredbare
             cloake
             of
             reformation
             ,
             to
             deface
             and
             corrupt
             the
             purer
             and
             greater
             part
             of
             Christian
             Religion
             :
             especially
             when
             they
             shall
             perceiue
             the
             most
             points
             of
             your
             pretended
             reformation
             ,
             to
             be
             nothing
             else
             but
             olde
             rotten
             condemned
             heresies
             ,
             new
             scoured
             vp
             and
             furbushed
             ,
             and
             so
             in
             shew
             made
             more
             saleable
             vnto
             the
             vnskilfull
             ,
             as
             in
             this
             treatise
             shall
             be
             proued
             in
             euery
             Chapter
             .
          
        
         
           
             
               
                 speaker
              
               A.
               W.
               
            
             TO
             THE
             REFORMATION
             OF
             THE
             PREFACE
             .
          
           
             THere
             are
             many
             necessarie
             heads
             of
             saluation
             ,
             wherein
             we
             and
             you
             agree
             .
             1.
             
             The
             Trinitie
             :
             2.
             
             Redemption
             by
             Christ
             against
             all
             Iewes
             and
             Heathen
             :
             3.
             
             The
             Godhead
             of
             Christ
             against
             Arius
             :
             4.
             
             The
             vnitie
             of
             his
             person
             against
             Nestorius
             :
             5.
             
             The
             truth
             of
             his
             Manhood
             (
             though
             by
             consequence
             you
             ouerthrow
             it
             )
             against
             Eutyches
             :
             6.
             
             The
             Godhead
             of
             the
             holy
             Ghost
             against
             Macedonius
             :
             and
             many
             other
             .
             Which
             I
             alleage
             not
             ,
             to
             make
             any
             Papist
             beleeue
             ,
             that
             the
             differences
             betwixt
             vs
             and
             you
             are
             few
             ,
             or
             small
             :
             but
             to
             
             shew
             ,
             that
             Master
             Perkins
             speakes
             not
             against
             reason
             .
             We
             are
             perswaded
             ,
             that
             no
             man
             may
             shrinke
             from
             the
             truth
             of
             that
             which
             is
             deliuered
             in
             Athanasius
             Creede
             ;
             though
             we
             dare
             not
             peremptorily
             condemne
             euery
             man
             ,
             that
             hath
             not
             a
             distinct
             knowledge
             and
             beleefe
             of
             euery
             one
             of
             the
             seuerall
             articles
             .
             We
             are
             wholy
             of
             
               I
               asils
            
             iudgement
             ,
             that
             euery
             
             one
             ought
             rather
             to
             lose
             his
             life
             ,
             than
             to
             suffer
             any
             one
             syllable
             of
             Gods
             truth
             in
             the
             Scripture
             to
             be
             betrayed
             ;
             and
             therefore
             wee
             forbeare
             to
             ioyne
             with
             the
             Church
             of
             Antichrist
             ,
             which
             preferres
             a
             corrupt
             translation
             ,
             before
             the
             text
             it selfe
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               REVEL
               .
               18.
               3.
               
            
             And
             I
             heard
             another
             voyce
             from
             heauen
             say
             ,
             Goe
             out
             of
             her
             my
             people
             ,
             that
             ye
             be
             not
             pertakers
             of
             her
             sinnes
             ,
             and
             receiue
             not
             of
             her
             plagues
             .
          
        
         
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               ANSWERE
               TO
               THE
            
             Prologue
             .
          
           
             THE
             learned
             know
             it
             to
             be
             a
             fault
             ,
             to
             make
             that
             the
             entrie
             vnto
             our
             discourse
             ,
             which
             may
             as
             properly
             fit
             him
             ,
             that
             pleadeth
             against
             vs
             :
             
             but
             to
             vse
             that
             for
             our
             proeme
             ,
             which
             in
             true
             sence
             hath
             nothing
             for
             vs
             ,
             nay
             rather
             beareth
             stronglie
             for
             our
             aduersarie
             ,
             must
             needs
             argue
             great
             want
             of
             iudgement
             :
             Such
             is
             the
             sentence
             aboue
             cited
             out
             of
             S.
             John
             by
             M.
             Perkins
             :
             for
             it
             being
             trulie
             vnderstood
             ,
             is
             so
             farre
             off
             from
             terrifying
             any
             one
             from
             the
             Catholike
             Romane
             Church
             ,
             as
             it
             doth
             vehementlie
             exhort
             all
             to
             fire
             vnto
             it
             ,
             by
             forsaking
             their
             wicked
             companie
             that
             are
             banded
             against
             it
             .
          
        
         
           
             
               
                 speaker
              
               A.
               W.
               
            
             TO
             THE
             REFORMATION
             OF
             THE
             PROLOGVE
             .
          
           
             IF
             it
             fall
             out
             ,
             as
             I
             make
             no
             question
             but
             it
             will
             doe
             ,
             that
             the
             place
             chosen
             by
             Master
             Perkins
             ,
             be
             prooued
             to
             belong
             to
             
             the
             Church
             of
             Rome
             ;
             where
             is
             the
             fault
             then
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             IN
             the
             former
             chapter
             S.
             Iohn
             sets
             downe
             a
             description
             
             of
             the
             whore
             of
             Babylon
             ,
             and
             that
             at
             large
             ,
             as
             he
             saw
             her
             in
             a
             vision
             described
             vnto
             him
             .
             In
             the
             sixteenth
             verse
             of
             the
             same
             chapter
             ,
             he
             foretels
             her
             destruction
             :
             and
             in
             the
             three
             first
             verses
             of
             this
             18.
             chapter
             ,
             he
             goeth
             on
             to
             propound
             the
             sayd
             destruction
             ,
             yet
             more
             directly
             and
             plainely
             ,
             withall
             alleadging
             arguments
             to
             prooue
             the
             same
             ,
             in
             all
             the
             verses
             following
             .
             Now
             in
             this
             fourth
             verse
             is
             set
             downe
             a
             caueat
             seruing
             to
             forewarne
             all
             the
             people
             of
             God
             ,
             that
             they
             may
             escape
             the
             iudgement
             shall
             befall
             the
             whore
             :
             and
             the
             wordes
             containe
             two
             parts
             :
             a
             commaundement
             ,
             and
             a
             reason
             .
             The
             commaundement
             :
             
               Come
               out
               of
               her
               my
               people
               ,
            
             that
             is
             ,
             from
             Babylon
             .
             The
             reason
             taken
             from
             the
             euent
             ,
             
               least
               ye
               be
               partakers
               ,
               &c.
               
            
             Touching
             the
             commaundement
             ,
             first
             I
             will
             search
             the
             right
             meaning
             of
             it
             ,
             and
             then
             set
             down
             the
             vse
             thereof
             and
             doctrine
             flowing
             thence
             .
             In
             historie
             therefore
             are
             three
             Babylons
             mentioned
             :
             one
             is
             ,
             Babylon
             of
             Assyria
             standing
             on
             the
             riuer
             Euphrates
             ,
             where
             was
             the
             confusion
             of
             Languages
             ,
             and
             where
             the
             Iewes
             were
             in
             captinitie
             :
             which
             Babylon
             is
             in
             Scripture
             reproched
             for
             Idolatrie
             and
             other
             iniquities
             .
             The
             second
             Babilon
             is
             in
             Egypt
             ,
             standing
             on
             the
             riuer
             Nilus
             ,
             and
             is
             now
             called
             Cayr
             ;
             of
             that
             mention
             is
             made
             ,
             1.
             
             Pet.
             5.
             v.
             13.
             (
             as
             some
             thinke
             )
             though
             indeede
             it
             is
             as
             likely
             and
             more
             commonly
             thought
             ,
             that
             there
             is
             meant
             Babylon
             of
             Assyria
             .
             The
             third
             Babylon
             is
             mystical
             ,
             whereof
             Babylon
             of
             Assyria
             was
             a
             tipe
             and
             figure
             ;
             and
             that
             is
             Rome
             ,
             which
             is
             without
             question
             here
             to
             be
             vnderstood
             .
             
             And
             the
             whore
             of
             Babylon
             ,
             as
             by
             all
             circumstances
             may
             be
             gathered
             ,
             is
             the
             state
             or
             regiment
             of
             a
             people
             that
             are
             the
             inhabitants
             of
             Rome
             ,
             and
             appertaine
             thereto
             .
             This
             may
             be
             prooued
             by
             the
             interpretation
             of
             the
             holy
             Ghost
             :
             for
             in
             the
             last
             verse
             of
             the
             17.
             chapter
             ,
             the
             woman
             ,
             that
             is
             ,
             the
             whore
             of
             Babylon
             ,
             is
             said
             to
             be
             
               a
               citie
               which
               raigneth
               ouer
               the
               kings
               of
               the
            
             
             earth
             :
             now
             in
             the
             daies
             when
             S.
             Iohn
             penned
             this
             booke
             of
             Reuelation
             ,
             there
             was
             no
             citie
             in
             the
             world
             that
             ruled
             ouer
             the
             kings
             of
             the
             earth
             but
             Rome
             ;
             it
             then
             being
             the
             seate
             where
             the
             Emperour
             put
             in
             execution
             his
             Imperiall
             authoritie
             .
             Againe
             in
             the
             seuenth
             verse
             shee
             is
             said
             
               to
               sit
               on
               a
               beast
               hauing
               seuen
            
             
             
               heads
               and
               tenne
               hornes
            
             ,
             which
             seuen
             heads
             bee
             
               seuen
               hils
            
             ,
             vers
             .
             9.
             whereon
             the
             woman
             sitteth
             ,
             and
             also
             they
             bee
             
               seuen
               kings
            
             .
             Therefore
             by
             the
             whore
             of
             Babylon
             is
             meant
             a
             citie
             standing
             on
             seuen
             hills
             .
             Now
             it
             is
             wel
             known
             ,
             not
             onely
             to
             learned
             men
             in
             the
             Church
             of
             God
             ,
             but
             euen
             to
             the
             heathen
             themselues
             ,
             that
             Rome
             alone
             is
             the
             citie
             built
             on
             seuen
             distinct
             hills
             ,
             called
             
               Caelius
               ,
               Auentinus
               ,
               Exquilinus
               ,
               Tarpeius
            
             or
             
               Capitolinus
               ,
               Viminalis
               ,
               Palatinus
               ,
               Quirinalis
               .
            
             Papists
             to
             helpe
             themselues
             ,
             doe
             alleadge
             that
             old
             Rome
             stood
             on
             seuen
             hills
             ,
             but
             now
             is
             remooued
             further
             to
             the
             plaine
             of
             
               Campus
               Martins
            
             .
             I
             answer
             ,
             that
             howsoeuer
             the
             greatest
             part
             of
             the
             citie
             in
             regard
             of
             habitation
             bee
             not
             now
             on
             seuen
             hils
             ,
             yet
             in
             regard
             of
             regiment
             and
             practise
             of
             religion
             it
             is
             :
             for
             euen
             to
             this
             day
             vpon
             these
             hilles
             are
             seated
             certaine
             Churches
             and
             Monasteries
             and
             other
             like
             places
             where
             the
             Papall
             Authoritie
             is
             put
             in
             execution
             :
             and
             thus
             Rome
             being
             put
             for
             a
             state
             and
             regiment
             ,
             euen
             at
             this
             day
             ,
             
             it
             stands
             vpon
             7.
             hils
             .
             And
             though
             it
             be
             come
             to
             passe
             that
             the
             harlot
             in
             regard
             of
             her
             latter
             dayes
             euē
             changed
             her
             seate
             ,
             yet
             in
             respect
             of
             her
             younger
             times
             in
             which
             she
             was
             bred
             and
             borne
             ,
             she
             sate
             vpon
             the
             7.
             hills
             .
             Others
             ,
             because
             they
             feare
             the
             wounding
             of
             their
             own
             heads
             ,
             labour
             to
             frame
             these
             words
             to
             another
             meaning
             ,
             &
             say
             ,
             that
             by
             the
             whore
             ,
             is
             meant
             the
             company
             of
             all
             wicked
             men
             in
             the
             world
             whersoeuer
             ,
             the
             diuell
             being
             the
             head
             thereof
             .
             But
             this
             exposition
             is
             flat
             against
             the
             text
             :
             for
             she
             is
             opposed
             to
             the
             
             kings
             of
             the
             earth
             with
             whom
             she
             is
             said
             to
             commit
             fornication
             :
             and
             in
             the
             last
             verse
             she
             is
             called
             a
             citie
             standing
             on
             seuen
             hils
             ,
             and
             raigning
             ouer
             the
             Kings
             of
             the
             earth
             (
             as
             I
             haue
             said
             )
             and
             therefore
             must
             needs
             be
             a
             state
             of
             men
             in
             some
             particular
             place
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             For
             by
             the
             
               purple
               Harlot
            
             in
             that
             place
             is
             signified
             (
             as
             shall
             be
             proued
             presentlie
             ,
             )
             the
             Romane
             Empire
             ,
             as
             then
             it
             was
             ,
             the
             slaue
             of
             Idols
             ,
             and
             with
             most
             bloodie
             slaughter
             persecuting
             Christs
             Saints
             :
             Those
             of
             the
             Church
             of
             Rome
             being
             as
             nearest
             vnto
             it
             ,
             so
             most
             subiect
             to
             that
             sacrilegious
             boucherie
             .
             Wherefore
             that
             voice
             which
             S.
             Iohn
             heard
             say
             ,
             
               Goe
               out
               of
               her
               my
               people
               ,
               that
               you
               be
               not
               partakers
               of
               her
               sinnes
               ,
               &c.
            
             can
             haue
             none
             other
             meaning
             ;
             then
             that
             all
             they
             who
             desire
             to
             be
             Gods
             people
             ,
             must
             separate
             themselues
             in
             faith
             and
             manners
             from
             them
             ,
             who
             hate
             and
             persecute
             the
             Romane
             Church
             ,
             as
             did
             then
             ,
             the
             Heathen
             Emperours
             ,
             and
             now
             doe
             all
             Heretikes
             :
             Vnlesse
             they
             will
             be
             partakers
             of
             their
             sinnes
             ,
             and
             consequentlie
             of
             their
             plagues
             .
             This
             shall
             yet
             appeare
             more
             plainelie
             in
             
             the
             examination
             of
             this
             Chapter
             .
             Where
             I
             will
             deale
             friendly
             with
             my
             aduersarie
             ,
             and
             aduantage
             him
             all
             tha●
             I
             can
             ;
             that
             all
             being
             giuen
             him
             ,
             which
             is
             any
             way
             probable
             ;
             it
             may
             appeare
             more
             euidentlie
             ,
             how
             little
             he
             hath
             to
             any
             purpose
             out
             of
             this
             place
             of
             the
             Apocalypse
             ,
             whereof
             all
             Protestants
             vaunt
             and
             bragge
             so
             much
             both
             in
             their
             bookes
             and
             pulpits
             .
             Well
             then
             I
             will
             admitte
             that
             in
             the
             17.
             and
             18.
             
             Chapters
             of
             the
             Reuel
             by
             the
             whoore
             of
             Babylon
             ,
             is
             vnderstood
             the
             Romane
             state
             and
             regiment
             :
             which
             in
             lawfull
             disputations
             ,
             they
             are
             not
             able
             to
             proue
             :
             the
             most
             iudicious
             Doctor
             S.
             Augustine
             ,
             and
             diuerse
             others
             of
             the
             auncient
             
             Fathers
             ,
             with
             the
             learned
             troupe
             of
             later
             Interpreters
             ,
             expounding
             it
             of
             the
             whole
             corps
             and
             societie
             of
             the
             wicked
             :
             And
             as
             for
             the
             7.
             h●ll●s
             on
             the
             which
             they
             lay
             their
             foundation
             ,
             they
             are
             not
             to
             be
             taken
             literallie
             :
             The
             Angell
             of
             God
             in
             the
             verie
             text
             it selfe
             interpreting
             the
             7.
             heads
             of
             
             the
             beast
             ,
             to
             be
             aswell
             7.
             
             Kings
             ,
             as
             7.
             hilles
             :
             But
             this
             notwithstanding
             to
             helpe
             you
             forvvaid
             ,
             I
             vvill
             graunt
             it
             you
             ,
             because
             some
             good
             vvriters
             haue
             so
             taken
             it
             .
             And
             therefore
             omitte
             as
             imperrinent
             that
             vvhich
             you
             say
             in
             proofe
             of
             it
             .
             What
             can
             you
             inferre
             hereupon
             ?
             Many
             that
             the
             Romane
             Church
             is
             that
             vvhoore
             of
             Babylon
             :
             fayre
             and
             soft
             good
             Sir
             ,
             hovv
             proue
             you
             that
             ?
             thus
             .
             The
             vvhoore
             of
             Babylon
             is
             a
             state
             of
             the
             Romane
             regment
             ,
             ergo
             the
             Romane
             Church
             is
             the
             vvhoore
             of
             Babylon
             .
             What
             some
             of
             arguing
             call
             you
             me
             this
             ?
             By
             the
             like
             sophistication
             ,
             you
             may
             proue
             that
             Rom●…s
             and
             R●…s
             vvere
             the
             
               purple
               Harlot
            
             ,
             vvhich
             to
             affinne
             
             vvere
             ridiculous
             ,
             or
             vvhich
             is
             impious
             )
             that
             the
             most
             Christian
             Empe
             ,
             〈◊〉
             .
             〈◊〉
             ,
             and
             ●●codosius
             ,
             vvere
             the
             vvh●ore
             of
             Babilon
             ,
             because
             thes
             .
             held
             also
             the
             state
             of
             the
             Romane
             Empire
             and
             regiment
             ,
             to
             make
             short
             the
             seeble
             force
             of
             this
             reason
             lyeth
             in
             this
             :
             that
             they
             vvho
             ho●…eth
             the
             state
             ,
             and
             gouerne
             in
             the
             same
             Kingdome
             ,
             must
             needs
             be
             of
             like
             affection
             in
             Religion
             ;
             vvhich
             if
             it
             vvere
             necessarie
             ,
             then
             did
             Queene
             Mary
             of
             blessed
             memorie
             ,
             and
             her
             sister
             E●zabeth
             
             〈◊〉
             〈◊〉
             same
             nundes
             tovvards
             the
             true
             Catholike
             ●ath
             ,
             because
             they
             〈◊〉
             in
             the
             same
             chane
             of
             estate
             ,
             and
             ruled
             in
             the
             same
             Kingdome
             .
             See
             I
             pray
             you
             vvhat
             a
             shamefull
             cau●…
             this
             is
             ,
             to
             rase
             such
             〈◊〉
             〈◊〉
             .
             A
             simple
             Logician
             vvould
             blush
             to
             argue
             in
             the
             par●…s
             so
             loose
             and
             yet
             they
             that
             take
             vpon
             them
             to
             controule
             the
             learnedst
             in
             the
             vvorld
             ,
             often
             fall
             into
             such
             open
             tallacies
             .
          
           
             We
             desire
             no
             fauour
             of
             you
             ,
             but
             that
             you
             would
             acknowledge
             the
             truth
             ,
             when
             you
             cannot
             reasonably
             gainsay
             it
             .
             What
             we
             can
             prooue
             you
             shall
             see
             by
             and
             by
             ;
             in
             the
             meane
             while
             ,
             your
             reason
             is
             naught
             .
             For
             what
             though
             S.
             Austin
             ,
             and
             diuers
             other
             ancient
             writers
             ,
             with
             the
             learned
             troupe
             of
             your
             Popish
             interpreters
             doe
             so
             expound
             it
             ;
             doth
             it
             follow
             thereupon
             ,
             that
             in
             lawfull
             disputation
             the
             contrarie
             cannot
             be
             proued
             ?
             Could
             not
             they
             erre
             ?
             May
             not
             some
             other
             man
             see
             that
             ,
             which
             they
             perceiued
             not
             ?
             But
             what
             if
             wee
             shall
             match
             you
             in
             number
             and
             antiquitie
             of
             writers
             for
             our
             exposition
             ?
             First
             p
             Hierome
             ,
             as
             you
             acknowledge
             afterward
             ,
             makes
             for
             vs
             ,
             and
             not
             for
             you
             :
             so
             by
             your
             confession
             doth
             q
             Tertullian
             :
             but
             what
             name
             I
             seuerall
             men
             ?
             The
             r
             Greeke
             Scholiast
             tels
             vs
             ,
             that
             
               diuers
               Interpreters
               by
               the
               harlot
               vnderstood
               old
               Rome
            
             ;
             and
             he
             that
             so
             thinks
             ,
             in
             his
             iudgement
             erres
             not
             ,
             though
             (
             saith
             he
             )
             
               it
               may
               be
               vnderstood
               of
               new
               Rome
               ,
               or
               the
               time
               of
               Antichrists
               comming
               .
            
             Yea
             s
             Austin
             himselfe
             grants
             ,
             that
             Rome
             ,
             in
             Greeke
             and
             Latin
             writers
             ,
             
               is
               as
               it
               were
               a
               second
               Babylon
               ,
            
             and
             he
             calles
             it
             
               Babylon
               of
               the
               West
            
             .
             More
             then
             that
             ,
             
             your
             t
             owne
             writers
             deny
             those
             Ho
             milies
             on
             the
             Apocalyps
             to
             be
             Au●tins
             ,
             and
             think
             them
             rather
             to
             be
             written
             by
             
               Ty
               conius
            
             the
             Donatist
             ,
             which
             Ribera
             the
             Iesuite
             saies
             u
             he
             hath
             found
             ,
             by
             certaine
             arguments
             and
             euident
             reasons
             .
             Besides
             ,
             *
             
               Baptista
               Regnald
            
             affirmes
             ,
             that
             the
             Commenta●ies
             of
             diners
             of
             the
             ancients
             ,
             
               Bede
               ,
               Ambrose
               ,
               Aus●ert
               ,
               Anselme
               ,
               Prunasius
            
             and
             Austin
             are
             mysticall
             and
             allegoricall
             ,
             not
             historicall
             ;
             so
             that
             wee
             are
             not
             to
             rest
             vpon
             any
             of
             them
             ,
             for
             the
             true
             and
             proper
             meaning
             of
             the
             text
             .
          
           
             It
             shewes
             more
             discretion
             than
             plaine
             dealing
             ,
             to
             omit
             that
             which
             you
             cannot
             answere
             ;
             Master
             Perkins
             reasons
             are
             euident
             and
             strong
             .
             
               
                 x
                 The
                 citie
                 that
                 in
                 S.
                 Iohns
                 daies
                 raigned
                 ouer
                 the
                 Kings
                 of
                 the
                 earth
                 ,
                 is
                 the
                 whore
                 of
                 Babylon
                 ,
                 Apoc.
                 17.
                 18.
                 
              
               
                 But
                 Rome
                 that
                 is
                 (
                 y
                 ciuitas
                 )
                 the
                 state
                 of
                 Rome
                 ,
                 and
                 Rome
                 onely
                 ,
                 is
                 that
                 citie
                 that
                 raigned
                 ouer
                 the
                 Kings
                 of
                 the
                 earth
                 in
                 S.
                 Iohns
                 daies
                 .
              
               
                 Therefore
                 Rome
                 ,
                 and
                 Rome
                 onely
                 is
                 the
                 whore
                 of
                 Babylon
                 .
              
            
             
               
                 2
                 The
                 citie
                 that
                 in
                 S.
                 Iohns
                 daies
                 was
                 seated
                 on
                 seuen
                 hilles
                 ,
                 is
                 the
                 seate
                 of
                 the
                 whore
                 of
                 Babylon
                 .
                 Apoc.
                 17.
                 9.
                 
              
               
                 But
                 Rome
                 ,
                 that
                 is
                 (
                 z
                 vrbs
                 )
                 the
                 towne
                 of
                 Rome
                 (
                 is
                 that
                 only
                 )
                 is
                 the
                 citie
                 ,
                 that
                 in
                 S.
                 Iohns
                 daies
                 was
                 seated
                 on
                 seuen
                 hilles
                 .
              
               
                 Therefore
                 Rome
                 (
                 and
                 Rome
                 onely
                 )
                 is
                 the
                 seate
                 of
                 the
                 whore
                 of
                 Babylon
                 .
              
            
          
           
             To
             the
             proposition
             of
             the
             latter
             reason
             you
             answere
             ,
             that
             a
             
               the
               seuen
               hilles
               are
               not
               to
               be
               taken
               literally
               :
               because
               the
               Angell
               makes
               the
               seuen
               heads
               aswell
               seuen
               Kings
               ,
               as
               seuen
               hilles
               .
            
             But
             surely
             that
             rather
             makes
             against
             you
             :
             for
             as
             the
             seuen
             Kings
             are
             literally
             to
             be
             vnderstood
             ,
             so
             are
             the
             seuen
             hilles
             ,
             both
             being
             signified
             by
             the
             seuen
             heads
             ;
             not
             that
             the
             seuen
             hils
             are
             seuen
             Kings
             .
             For
             the
             woman
             ,
             or
             Citie
             ,
             doth
             not
             sit
             vpon
             the
             Kings
             ,
             but
             rather
             the
             Kings
             vpon
             her
             .
             Besides
             ,
             it
             were
             a
             strange
             interpretation
             ,
             to
             expound
             heads
             by
             hilles
             ,
             and
             hils
             by
             Kings
             ;
             whereas
             heads
             doe
             more
             resemble
             Kings
             ,
             than
             hilles
             doe
             .
          
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             the
             Papists
             themselues
             perceiuing
             that
             this
             shift
             will
             not
             serue
             their
             turne
             ,
             make
             two
             Romes
             ,
             heathenish
             Rome
             ,
             and
             that
             whereof
             the
             Pope
             is
             head
             :
             now
             (
             say
             they
             )
             the
             whore
             spoken
             of
             ,
             is
             heathenish
             Rome
             ,
             which
             was
             ruled
             by
             cruell
             tyrants
             ,
             as
             Nero
             ,
             Domitian
             ,
             and
             the
             rest
             :
             and
             that
             Rome
             wherof
             now
             the
             Pope
             is
             head
             ,
             is
             not
             here
             meant
             .
             Behold
             a
             vaine
             and
             foolish
             distinction
             :
             for
             Ecclesiasticall
             Rome
             in
             respect
             of
             state
             ,
             princely
             dominion
             ,
             and
             cruelty
             in
             persecuting
             the
             Saints
             of
             God
             ,
             is
             all
             one
             with
             the
             heathenish
             Empire
             :
             the
             See
             of
             the
             Bishop
             being
             turned
             into
             the
             Emperours
             court
             ,
             as
             all
             histories
             doe
             manifest
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Well
             ,
             then
             admitting
             the
             
               purpel
               harlot
            
             to
             signifie
             the
             Roman
             state
             ,
             wee
             doe
             say
             that
             the
             state
             of
             Rome
             must
             bee
             taken
             as
             it
             was
             then
             ,
             when
             these
             words
             were
             spoken
             of
             it
             ;
             that
             is
             ,
             Pagan
             ,
             Idolatrous
             ,
             and
             a
             hot
             persecutor
             of
             Christians
             .
             Such
             it
             had
             beene
             a
             little
             before
             vnder
             that
             bloodie
             Tyrant
             Nero
             ,
             and
             then
             was
             vnder
             Domitian
             :
             which
             we
             confirme
             by
             the
             authoritie
             of
             them
             ,
             who
             expound
             this
             passage
             of
             the
             Roman
             state
             .
             The
             commentary
             on
             the
             Apocalyps
             ,
             vnder
             Saint
             Ambrose
             name
             sayth
             
               the
               great
               where
               sometime
               doth
               signifie
               Rome
               ,
               specially
               vvhich
               at
               that
               time
               vvhen
               the
               Apostle
               vvrote
               this
               ,
               did
               persecute
               the
               Church
               of
               God
               :
               but
               othervvise
               ,
            
             
             
               doth
               signifie
               the
               whole
               Citie
               of
               the
               Diuell
               .
            
             And
             Saint
             Ierome
             who
             applieth
             the
             place
             to
             Rome
             affirmeth
             ,
             
               that
               she
               had
               before
               his
               dayes
               blotted
               out
               that
               blasphemie
               vvritten
               in
               her
               forhead
               ,
            
             because
             then
             the
             state
             was
             Christian
             ,
             which
             before
             had
             beene
             Heathen
             :
             so
             that
             vnto
             the
             partie
             Pagan
             ,
             and
             not
             vnto
             the
             Church
             of
             God
             ,
             he
             ascribeth
             these
             works
             of
             the
             wicked
             Harlot
             :
             which
             also
             the
             very
             text
             it selfe
             doth
             conuince
             :
             for
             it
             hath
             
               That
               she
               vvas
               drunke
               vvith
               the
               blood
               of
               the
               Mart●rs
               of
               Iesus
               .
            
             Now
             
             the
             Church
             of
             Rome
             hath
             not
             then
             by
             the
             confession
             of
             all
             men
             drawne
             any
             blood
             of
             Christs
             Saints
             ,
             but
             in
             testimonie
             of
             his
             trueth
             ,
             had
             powred
             out
             abundance
             of
             her
             best
             blood
             .
             Wherefore
             it
             is
             most
             manifest
             ,
             that
             the
             harlot
             could
             not
             signifie
             the
             Church
             of
             Rome
             ,
             so
             pure
             and
             free
             from
             slaughter
             :
             but
             the
             Romane
             Empire
             ,
             vvhich
             vvas
             then
             full
             gorged
             ,
             vvith
             that
             most
             innocent
             and
             holy
             blood
             .
             Againe
             that
             vvhoore
             is
             expounded
             ,
             
             
               To
               be
               a
               Citie
               vvhich
               had
               kingdome
               ,
               ouer
               the
               Kings
               of
               the
               earth
               .
            
             But
             the
             Church
             of
             Rome
             ,
             had
             then
             no
             kingdome
             ouer
             the
             earth
             ,
             or
             
             any
             temporall
             dominion
             at
             all
             ;
             but
             the
             Romane
             Emperours
             had
             such
             soueraigne
             commaundement
             ouer
             many
             Kings
             ▪
             vvherefore
             it
             must
             
             be
             vnderstood
             of
             them
             ,
             and
             not
             of
             the
             Church
             .
             Novv
             to
             take
             Kingdome
             not
             properly
             for
             temporall
             soueraignty
             ,
             but
             for
             spirituall
             I●…isdiction
             ,
             as
             some
             shifters
             doe
             ;
             is
             to
             she
             vvithout
             any
             vvarrant
             ,
             from
             the
             natiue
             signification
             of
             the
             vvord
             ,
             vnto
             phantasticall
             ,
             and
             voluntarie
             imagination
             .
             And
             vvhereas
             M.
             Perkins
             saith
             ,
             that
             
               Ecclesiasticall
               Rome
               in
               respect
               of
               state
               ,
               princely
               dominion
               ,
               and
               cruelty
               against
               the
               Saints
               ,
               is
            
             
             
               all
               one
               vvith
               the
               heath●…sh
               Empire
            
             ;
             he
             both
             seeketh
             to
             deceiue
             ,
             and
             is
             greatly
             deceiued
             :
             he
             vvould
             deceiue
             ,
             in
             that
             he
             doth
             applie
             vvords
             spoken
             of
             Rome
             ,
             aboue
             1500.
             yeares
             agoe
             ,
             vnto
             Rome
             as
             it
             is
             at
             this
             day
             :
             and
             yet
             if
             that
             were
             granted
             him
             ,
             he
             erreth
             fo●●e
             in
             euery
             one
             of
             his
             particulars
             .
             For
             first
             ,
             touching
             princ●●e
             dominion
             ,
             the
             Romane
             Empire
             held
             then
             ,
             all
             Italy
             ,
             all
             Fraunce
             ,
             all
             Spayne
             ,
             all
             England
             ,
             a
             great
             part
             of
             Germanie
             ,
             of
             Asia
             ,
             and
             also
             of
             Afrike
             :
             hauing
             their
             Proconsulles
             ,
             and
             
             other
             principall
             Officers
             in
             all
             those
             Countries
             ,
             drawing
             an
             hundred
             thousand
             millions
             in
             mony
             ,
             and
             many
             other
             commodities
             out
             of
             them
             :
             Wherefore
             in
             princely
             dominion
             ,
             and
             magnificall
             state
             ,
             it
             surmounted
             Ecclesiasticall
             Rome
             (
             which
             hath
             not
             temporall
             dominion
             ouer
             the
             one
             halfe
             of
             that
             one
             kingdome
             of
             Italy
             )
             more
             then
             an
             hundred
             degrees
             .
             And
             as
             for
             persecution
             ,
             the
             Empire
             slew
             ,
             and
             caused
             to
             be
             slaine
             ,
             more
             Saints
             of
             God
             in
             one
             yeare
             ;
             then
             the
             Church
             of
             Rome
             hath
             done
             ,
             of
             reprobates
             and
             obstinate
             heretikes
             ,
             in
             1600.
             yeares
             .
          
           
             Hauing
             thus
             proued
             ,
             that
             the
             whoore
             of
             Babilon
             ,
             signifieth
             the
             heathen
             state
             of
             Rome
             ,
             and
             not
             the
             Ecclesiasticall
             :
             let
             vs
             now
             heare
             what
             you
             say
             against
             it
             .
             Marry
             that
             the
             distinction
             of
             the
             Empire
             of
             Rome
             ,
             and
             Church
             of
             Rome
             is
             foolish
             ,
             and
             coyned
             of
             late
             to
             serue
             our
             turne
             ▪
             which
             to
             be
             farre
             otherwise
             ,
             I
             proue
             out
             of
             those
             verie
             Authors
             ,
             who
             doe
             interpret
             that
             harlot
             to
             signifie
             Rome
             ;
             who
             are
             neither
             foolish
             ,
             nor
             of
             late
             daies
             :
             you
             haue
             heard
             it
             before
             out
             of
             S.
             Ambrose
             commentaries
             .
             And
             farther
             ,
             we
             gather
             it
             out
             of
             S.
             Hierome
             ,
             in
             the
             Epistle
             which
             you
             
             cite
             :
             for
             he
             hauing
             resembled
             Rome
             vnto
             Babilon
             ,
             for
             the
             multitude
             of
             the
             wicked
             ,
             which
             yet
             remained
             in
             it
             :
             pointeth
             out
             a
             more
             pure
             part
             ,
             saying
             ;
             
               There
               is
               in
               deede
               the
               holy
               Church
               ,
               there
               are
               the
               triumphant
               monuments
               of
               the
               Apostles
               and
               Martyrs
               ,
               there
               is
               the
               true
               confession
               of
               Christ
               ,
               there
               is
               the
               faith
               praised
               by
               the
               Apostle
               ,
               &c.
               
            
             Be
             not
             there
             expressed
             two
             distinct
             parts
             of
             Rome
             ?
             Againe
             ,
             Tertullian
             who
             liued
             in
             the
             second
             hundred
             yeare
             ,
             vnder
             those
             persecuting
             Emperours
             ,
             saith
             in
             one
             place
             ,
             
               that
               Babilon
               is
               a
               figure
               of
               Rome
               ,
               in
               respect
               of
               her
               proud
               Empire
               and
               persecution
               of
               the
               Saints
               .
            
             And
             in
             an
             other
             ,
             
               that
               Rome
               was
               most
               happie
               for
               her
               holy
            
             
             
               Church
               ,
               vnto
               vvhich
               the
               Apostles
               vvith
               their
               blood
               had
               poured
               forth
               their
               vvhole
               doctrine
               :
            
             see
             a
             plaine
             distinction
             betweene
             the
             Heathen
             Empire
             and
             the
             holie
             Church
             of
             Rome
             .
             Which
             finallie
             may
             be
             gathered
             out
             of
             the
             expresse
             word
             of
             God.
             
               VVhere
               the
               Church
               in
               Babilon
               coelect
               ,
            
             is
             distinguished
             from
             the
             rest
             of
             that
             citie
             ,
             which
             was
             Pagan
             .
             You
             say
             
             (
             but
             without
             any
             authour
             )
             that
             Babilon
             there
             doth
             not
             signifie
             Rome
             ,
             but
             either
             a
             citie
             in
             Aegypt
             ,
             or
             Assyria
             :
             But
             
               Eusebins
               lib.
               2.
               hist.
               c.
            
             14.
             and
             
             S.
             
               Jerom.
               de
               Eccles.
               script
               .
               vers
               .
               Marcus
               ,
            
             with
             other
             Authors
             more
             worthie
             
             of
             credit
             ,
             doe
             expound
             it
             of
             Rome
             .
             And
             you
             your selues
             take
             Babilon
             so
             .
             Rome
             ,
             where
             you
             thinke
             that
             any
             hold
             may
             be
             taken
             against
             it
             ,
             as
             in
             the
             17.
             of
             the
             Reuel
             .
             but
             in
             S.
             Peters
             Epistle
             they
             will
             none
             of
             it
             ,
             because
             it
             would
             proue
             too
             plainely
             ,
             that
             S.
             Peter
             had
             been
             at
             Rome
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             hauing
             prooued
             that
             by
             Babylon
             Rome
             is
             signified
             ,
             proceedes
             to
             answere
             two
             obiections
             :
             First
             ,
             b
             
               that
               the
               citie
               of
               Rome
               stands
               not
               now
               vpon
               seuen
               hils
               .
            
             But
             it
             did
             in
             S.
             Iohns
             daies
             ,
             as
             his
             reason
             lies
             ;
             and
             at
             this
             day
             popish
             Churches
             ,
             or
             Monasteries
             ,
             are
             situated
             vpon
             them
             ,
             vnder
             the
             Popes
             authoritie
             .
             Secondly
             ,
             
               that
               by
               the
               whore
               the
               companie
               of
               the
               wicked
               vnder
               their
               head
               the
               diuell
               is
               vnderstood
               .
            
             c
             But
             this
             the
             text
             will
             not
             beare
             ;
             the
             whore
             being
             opposed
             to
             the
             Kings
             of
             the
             earth
             ,
             and
             ruling
             ouer
             them
             :
             vpon
             this
             foundation
             Master
             Perkins
             thus
             builds
             his
             reason
             .
             
               
                 Either
                 Rome
                 Heathenish
                 ,
                 or
                 Rome
                 Christian
                 ,
                 is
                 the
                 whore
                 of
                 Babylon
                 :
              
               
                 But
                 Rome
                 Heathenish
                 is
                 not
                 :
              
               
                 Therefore
                 Rome
                 Christian
                 is
                 .
              
            
          
           
             This
             is
             plainly
             his
             reason
             ,
             and
             not
             that
             which
             you
             gather
             .
             The
             proposition
             is
             euident
             ,
             because
             the
             state
             of
             Rome
             was
             neuer
             but
             either
             Heathenish
             ,
             or
             Christian.
             The
             assumption
             Master
             Perkins
             proues
             .
             But
             I
             must
             be
             faine
             to
             leaue
             his
             course
             ,
             and
             to
             follow
             this
             reformers
             steps
             .
          
           
             The
             state
             of
             Rome
             must
             be
             taken
             ,
             as
             it
             is
             the
             d
             seate
             of
             Antichrist
             :
             but
             it
             was
             not
             the
             seate
             of
             Antichrist
             in
             S.
             Iohns
             daies
             ;
             for
             Antichrist
             ,
             e
             according
             to
             your
             doctrine
             ,
             is
             not
             yet
             come
             .
             Againe
             ,
             it
             was
             no
             mysterie
             ,
             for
             heathenish
             Rome
             to
             be
             an
             Idolatrous
             and
             bloody
             persecutor
             of
             the
             Christians
             .
             Thirdly
             ,
             the
             state
             that
             S.
             Iohn
             calles
             the
             harlot
             ,
             continues
             till
             the
             finall
             destruction
             spoken
             of
             by
             him
             ,
             and
             S.
             Paul
             :
             but
             the
             estate
             of
             heathenish
             Rome
             was
             decayed
             long
             since
             .
             Your
             proofe
             is
             insufficient
             ,
             for
             you
             alleage
             but
             two
             of
             many
             ,
             that
             make
             Rome
             Babylon
             :
             who
             ,
             as
             they
             deserue
             commendation
             for
             discerning
             so
             much
             of
             the
             truth
             ,
             so
             may
             they
             bee
             excused
             ,
             if
             seeing
             Rome
             in
             their
             time
             a
             Christian
             famous
             Church
             ,
             they
             did
             not
             take
             it
             to
             be
             the
             seate
             of
             Antichrist
             .
             But
             Hierome
             seemes
             rather
             to
             make
             against
             
             you
             ,
             because
             euen
             then
             he
             calles
             it
             Babylon
             ,
             in
             respect
             of
             Antichrist
             to
             come
             .
          
           
             Your
             second
             and
             third
             reasons
             are
             of
             no
             more
             force
             .
             For
             S.
             Iohn
             ,
             as
             I
             haue
             shewed
             ,
             spake
             not
             of
             Rome
             as
             it
             was
             then
             ,
             but
             as
             it
             was
             to
             be
             afterward
             ,
             and
             now
             hath
             been
             almost
             one
             thousand
             yeeres
             euen
             in
             temporall
             authoritie
             ,
             to
             which
             one
             of
             the
             Popes
             swords
             belongs
             .
             Master
             Perkins
             rightly
             applies
             to
             Rome
             the
             words
             ,
             that
             fifteene
             hundred
             yeeres
             since
             were
             spoken
             of
             her
             ,
             as
             she
             is
             now
             :
             the
             Popes
             Legates
             were
             nothing
             inferiour
             ,
             either
             for
             authoritie
             ,
             or
             exactions
             ,
             to
             the
             Romane
             Proconsuls
             .
             But
             ,
             as
             it
             was
             foretold
             in
             a
             mysterie
             ,
             vnder
             a
             colour
             of
             spirituall
             gouernment
             ,
             ouerruling
             both
             in
             Ecclesiasticall
             and
             Ciuill
             matters
             :
             he
             that
             remembers
             the
             bloodie
             massacre
             of
             so
             many
             thousands
             ,
             in
             a
             few
             daies
             ,
             not
             many
             yeeres
             agoe
             in
             France
             ,
             shall
             see
             that
             the
             Church
             of
             Rome
             shed
             blood
             enough
             ,
             at
             that
             one
             time
             ,
             to
             make
             her
             drunke
             as
             long
             as
             she
             shal
             continue
             :
             &
             yet
             what
             a
             small
             part
             was
             it
             ,
             of
             that
             ,
             which
             from
             time
             to
             time
             she
             hath
             bezeled
             in
             ?
          
           
             This
             section
             is
             nothing
             to
             purpose
             .
             For
             who
             denies
             ,
             that
             there
             were
             as
             well
             Christians
             as
             Heathen
             in
             Rome
             ,
             in
             the
             Emperours
             daies
             ?
             The
             distinction
             ,
             Master
             Perkins
             denies
             ,
             is
             ,
             that
             S.
             Iohn
             speakes
             of
             Rome
             ,
             as
             it
             was
             vnder
             the
             Emperours
             ,
             and
             not
             of
             it
             ,
             as
             it
             hath
             been
             ,
             and
             is
             vnder
             the
             Popes
             ;
             which
             the
             authors
             ,
             you
             alleage
             ,
             meddle
             not
             with
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             S.
             Iohn
             writ
             a
             prophecie
             ,
             and
             therefore
             might
             well
             vse
             allegories
             :
             besides
             ,
             he
             describes
             his
             Babylon
             so
             plaine
             ,
             that
             f
             your selues
             are
             forced
             to
             confesse
             ,
             he
             meanes
             Rome
             by
             it
             .
             S.
             Peter
             deales
             as
             an
             Apostle
             ,
             not
             as
             a
             Prophet
             ;
             and
             no
             where
             giues
             any
             inckling
             ,
             that
             by
             Babylon
             Rome
             should
             be
             meant
             .
             Eusebius
             sets
             it
             not
             downe
             as
             his
             owne
             opinion
             ,
             but
             only
             recites
             it
             out
             of
             Papias
             ;
             from
             whom
             also
             it
             is
             apparant
             that
             H●●rome
             had
             it
             ,
             and
             in
             whom
             (
             g
             Eusebius
             saith
             )
             there
             were
             many
             fabulous
             matters
             .
          
           
             But
             let
             the
             distinction
             be
             as
             they
             suppose
             ,
             yet
             by
             their
             leaues
             ,
             hereby
             the
             whore
             must
             be
             vnderstood
             not
             onely
             heathenish
             Rome
             ,
             but
             euen
             the
             Papal
             or
             
             Ecclesiasticall
             Rome
             :
             for
             the
             holy
             Ghost
             saith
             plainly
             
             that
             she
             
               hath
               made
               all
               nations
               drunke
               with
               the
               wine
               of
               the
               wrath
               of
               her
               fornication
               :
            
             yea
             it
             is
             added
             
               that
               she
               hath
               committed
               fornication
               with
               the
               Kings
               of
               the
               earth
               ,
            
             wherby
             is
             signified
             that
             she
             hath
             indeauoured
             to
             intangle
             all
             the
             nations
             of
             the
             earth
             in
             her
             spirituall
             idolatrie
             ,
             and
             to
             bring
             the
             Kings
             of
             the
             earth
             to
             her
             religion
             .
             Which
             thing
             cannot
             be
             vnderstood
             of
             the
             heathenish
             Rome
             ,
             for
             that
             left
             all
             the
             Kings
             of
             the
             earth
             to
             their
             owne
             religion
             and
             idolatrie
             :
             neither
             did
             they
             labour
             to
             bring
             forraine
             Kings
             to
             worshippe
             their
             Gods.
             Againe
             it
             is
             said
             ,
             
               that
               the
               ten
               hornes
               ,
               which
               be
               ten
            
             
             
               Kings
               shall
               hate
               the
               wh●re
               ,
               and
               make
               her
               des●late
               and
               naked
               ,
            
             which
             must
             not
             be
             vnderstood
             of
             heathenish
             Rome
             ,
             but
             of
             Popish
             Rome
             :
             for
             whereas
             in
             former
             times
             all
             the
             Kings
             of
             the
             earth
             did
             submitte
             themselues
             to
             the
             whore
             ,
             now
             they
             haue
             begun
             to
             withdraw
             themselues
             ,
             and
             make
             her
             desolate
             ;
             as
             the
             King
             of
             Bohemia
             ,
             Denmarke
             ,
             Germanie
             ,
             England
             ,
             Scotland
             ,
             and
             other
             parts
             :
             therefore
             this
             distinction
             is
             also
             friuolous
             .
             They
             further
             alledge
             that
             the
             whore
             of
             Babylon
             is
             drunke
             with
             the
             blood
             of
             the
             Saints
             and
             Martyrs
             ,
             shed
             not
             in
             Rome
             ,
             but
             in
             Ierusalem
             ,
             where
             
               the
               Lord
               was
               crucified
            
             :
             and
             the
             two
             Prophets
             
             being
             slaine
             
               lie
               there
               in
               the
               streets
            
             .
             But
             this
             place
             is
             not
             
             meant
             of
             Hierusalem
             ,
             as
             Hierome
             hath
             fully
             taught
             ,
             but
             it
             may
             well
             be
             vnderstood
             of
             Rome
             :
             Christ
             was
             crucified
             there
             ,
             either
             because
             the
             authority
             ,
             whereby
             he
             was
             crucified
             was
             from
             the
             Romane
             Empire
             ,
             or
             else
             because
             Christ
             in
             his
             members
             was
             and
             is
             there
             daily
             crucified
             ,
             though
             locally
             in
             his
             owne
             person
             he
             was
             crucified
             at
             Ierusalem
             .
             And
             thus
             ,
             notwithstanding
             
             all
             which
             hath
             bin
             said
             ,
             wee
             must
             here
             by
             the
             whore
             vnderstand
             the
             state
             of
             the
             Empire
             of
             Rome
             ,
             not
             so
             much
             vnder
             the
             heathen
             Emperors
             ,
             as
             vnder
             the
             head
             thereof
             the
             Pope
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Well
             ,
             M.
             Perkins
             is
             content
             in
             fine
             ,
             to
             allowe
             of
             that
             distinction
             ,
             
               of
               Heathenish
               and
               Ecclesiasticall
               Rome
            
             ,
             which
             before
             he
             esteemed
             ●o
             foolish
             :
             And
             then
             will
             prooue
             that
             not
             the
             Heathenish
             ,
             but
             Ecclesi●st●ca●●
             〈◊〉
             is
             resembled
             to
             the
             
               purpell
               Harlot
            
             .
             See
             what
             confidence
             this
             man
             hath
             
             in
             his
             owne
             shutle
             wit
             ,
             that
             now
             will
             prooue
             this
             ,
             and
             shortly
             after
             disproue
             it
             :
             but
             let
             vs
             giue
             him
             the
             hearing
             .
             The
             holy
             Ghost
             sayth
             plainely
             ,
             
               that
               she
               hath
               made
               all
               the
               vvorld
               drunke
               v●●th
               the
               vvine
               of
               the
               vv●ath
               of
               her
               fornication
               ,
            
             and
             yet
             addeth
             :
             
               that
               she
               hath
               committed
               fornication
               vvith
               the
               Kings
               of
               the
               earth
               :
            
             But
             this
             cannot
             be
             vnderstood
             of
             heathenish
             Rome
             ,
             for
             that
             left
             all
             the
             Kingdomes
             of
             the
             earth
             vnto
             their
             owne
             Religion
             and
             Idolatry
             :
             and
             did
             not
             labour
             to
             bring
             them
             ,
             to
             worship
             the
             Roman
             Gods.
             Ergo
             ,
             it
             must
             be
             vnderstood
             of
             Papall
             R●me
             .
             I
             answere
             .
             The
             Roman
             Empire
             being
             the
             head
             and
             principall
             promoter
             of
             all
             kinde
             of
             Idolatrie
             ,
             and
             maintaining
             ,
             and
             aduancing
             them
             ,
             that
             most
             vehemently
             opposed
             themselues
             against
             the
             Christian
             Religion
             ;
             who
             with
             any
             shew
             of
             reason
             can
             denie
             ,
             but
             they
             chiefly
             cōmitted
             spirituall
             fornication
             with
             the
             Kings
             of
             the
             earth
             ,
             if
             not
             by
             persvvading
             them
             to
             forsake
             their
             false
             Gods
             ,
             vvhich
             the
             Pagan
             Romans
             vvorship
             asvvell
             as
             they
             ;
             yet
             by
             encouraging
             and
             commanding
             them
             to
             perseuere
             in
             that
             filthie
             Idolatrie
             ,
             and
             to
             resist
             ,
             and
             oppresse
             the
             Christians
             vvheresoeuer
             ?
             Neither
             is
             that
             true
             that
             the
             Roman
             Emperours
             did
             not
             labour
             to
             bring
             other
             Nations
             to
             vvorship
             nevv
             Gods
             ,
             vvhen
             Nero
             and
             Domitian
             would
             be
             worshipped
             
             as
             Gods
             ,
             and
             for
             feare
             of
             Adrian
             ,
             one
             Antinous
             his
             seruant
             ,
             was
             worshipped
             as
             a
             God
             of
             all
             men
             :
             as
             Iustinus
             Martyr
             testifieth
             .
             These
             words
             of
             the
             text
             then
             ,
             agree
             very
             well
             with
             the
             Emperours
             ,
             who
             both
             were
             Idolaters
             ,
             and
             the
             chiefe
             Patrons
             of
             Idolatry
             :
             but
             can
             in
             no
             sort
             be
             applied
             to
             the
             Romane
             Church
             ,
             which
             was
             th●n
             (
             as
             the
             Protestants
             cannot
             deny
             )
             a
             pure
             Virgin
             ,
             and
             most
             free
             from
             all
             spirituall
             fornication
             .
             But
             that
             it
             is
             now
             become
             Idolatrous
             ,
             M.
             Perkins
             doth
             proue
             by
             his
             second
             reason
             ,
             gathered
             also
             (
             I
             warrant
             you
             ,
             right
             learnedly
             )
             out
             of
             the
             text
             it selfe
             ,
             where
             it
             is
             said
             ,
             
               that
               the
               ten
               Hornes
               ,
               which
               signifie
               ten
               Kings
               ,
               shall
               hate
               the
               whore
               ,
               and
               make
               her
               desolate
               and
               naked
               :
            
             which
             (
             as
             he
             saith
             )
             must
             be
             vnderstood
             of
             Popish
             Rome
             :
             For
             whereas
             in
             former
             times
             ,
             all
             the
             Kings
             of
             the
             earth
             did
             submitte
             themselues
             ,
             to
             the
             whore
             :
             now
             they
             haue
             begunne
             to
             withdraw
             themselues
             ,
             and
             to
             make
             her
             desolate
             :
             as
             the
             Kings
             of
             Bohemia
             ,
             Denmarke
             ,
             Germanie
             ,
             England
             ,
             Scotland
             ,
             and
             other
             parts
             .
             In
             these
             his
             words
             is
             committed
             a
             most
             foule
             fault
             ,
             by
             grosse
             ouersight
             and
             ignorance
             in
             the
             very
             text
             .
             What
             ,
             be
             England
             ,
             Scotland
             ,
             Denmarke
             ,
             (
             as
             for
             Bohemia
             ruled
             by
             a
             Catholike
             Emperour
             it
             must
             be
             omitted
             ,
             as
             also
             many
             states
             of
             Germanie
             ,
             )
             be
             these
             Kingdomes
             your
             principall
             
             pillers
             of
             the
             new
             Gospell
             ,
             comprehended
             within
             the
             number
             of
             the
             ten
             ,
             mentioned
             there
             in
             S.
             Iohn
             ,
             which
             hate
             the
             harlot
             ?
             Yes
             marie
             .
             Why
             then
             they
             are
             enemies
             of
             Christ
             ,
             and
             Satans
             souldiers
             ;
             for
             in
             the
             13.
             verse
             it
             is
             said
             of
             these
             ,
             
               that
               they
               shall
               deliuer
               their
               power
               vnto
               the
               beast
               ,
            
             (
             which
             signifieth
             either
             the
             Diuell
             or
             Antichrist
             ,
             )
             
               and
               shall
               sight
            
             
             
               with
               the
               Lambe
               ,
               and
               the
               Lambe
               shall
               ouercome
               them
               ,
               because
               he
               is
               Lord
               of
               Lords
               ,
               and
               King
               of
               Kings
               .
            
             Is
             not
             this
             doating
             in
             an
             high
             degree
             ,
             to
             infame
             so
             notoriouslie
             them
             ,
             of
             whom
             he
             would
             speake
             most
             honour
             ?
             and
             to
             make
             the
             special
             Patrons
             of
             their
             new
             Gospel
             ,
             the
             Diuels
             Captaines
             ,
             and
             fiercely
             to
             wage
             battaile
             against
             Christ
             Iesus
             ?
             See
             ,
             how
             heate
             of
             wrangling
             blindeth
             mens
             iudgements
             .
             But
             you
             proceed
             and
             say
             that
             we
             further
             hold
             ,
             that
             the
             blood
             of
             the
             Saints
             and
             Martyrs
             ,
             was
             not
             shed
             in
             Rome
             ,
             but
             in
             Ierusalem
             .
             Here
             is
             a
             confusion
             of
             Men
             ,
             and
             matters
             ;
             for
             
             we
             say
             that
             the
             blood
             of
             many
             Saints
             ,
             reheaised
             in
             the
             Apoc.
             was
             shed
             in
             Rome
             ,
             by
             the
             tyrannicall
             Emperours
             ,
             but
             the
             martyring
             of
             those
             tvvo
             
             principall
             witnesses
             ,
             Enoch
             and
             Elias
             ,
             (
             recorded
             in
             the
             cleauenth
             of
             the
             same
             )
             shall
             be
             at
             Ierusalem
             ,
             aswell
             ,
             because
             the
             text
             is
             very
             plainc
             for
             it
             ;
             specifying
             
               that
               their
               bodies
               shall
               lie
               in
               the
               streetes
               of
               that
               great
               Citie
               ,
            
             
             
               where
               their
               Lord
               was
               crucified
            
             ;
             as
             for
             that
             the
             ordinarie
             interpreters
             of
             that
             place
             doe
             so
             take
             it
             .
             But
             M
             Perkins
             holdeth
             that
             the
             place
             where
             Christ
             was
             crucified
             ,
             signifieth
             here
             not
             Ierusalem
             ,
             but
             Rome
             ;
             because
             Christ
             was
             crucified
             there
             in
             his
             members
             :
             so
             it
             might
             aswell
             signifie
             any
             other
             place
             of
             persecution
             as
             Rome
             .
             The
             reason
             therefore
             being
             naught
             worth
             ,
             befo
             rt
             fiath
             it
             with
             the
             name
             of
             S.
             Ierome
             ,
             but
             citeth
             in
             the
             margent
             a
             letter
             of
             two
             vertuous
             Matrons
             ,
             Paula
             and
             Eustochium
             .
             Good
             Sir
             ,
             if
             S.
             ●●reme
             had
             meant
             that
             that
             Epistle
             should
             haue
             had
             his
             
             authoritie
             ,
             he
             would
             haue
             set
             it
             out
             in
             his
             owne
             name
             ,
             vvhich
             seeing
             he
             thought
             not
             expedient
             ,
             set
             the
             authoritie
             of
             it
             aside
             ,
             and
             vige
             his
             reasons
             ,
             i●
             you
             thinke
             it
             vvorth
             your
             labour
             ,
             and
             you
             shall
             be
             ansvvered
             .
             In
             the
             meane
             season
             ,
             (
             I
             hope
             )
             all
             sober
             Christians
             ,
             vvill
             take
             the
             place
             vvhere
             our
             Sauiour
             Christ
             vvas
             nailed
             on
             the
             Crosse
             ,
             to
             signifie
             rather
             Ierusalem
             ,
             then
             Rome
             .
             And
             consequently
             ,
             all
             that
             you
             haue
             alleadged
             out
             of
             Scripture
             ,
             to
             proue
             the
             vvhore
             of
             Babylon
             to
             figure
             the
             Ecclesiasticall
             state
             of
             Rome
             ,
             not
             to
             be
             vvorth
             a
             rush
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             make
             the
             world
             drunke
             with
             the
             wine
             of
             the
             wrath
             of
             her
             fornication
             ,
             is
             not
             to
             inforce
             men
             by
             file
             and
             sword
             ,
             as
             the
             Roman
             Emperors
             did
             :
             but
             to
             allure
             them
             by
             poysoned
             doctrine
             ,
             and
             counterfeite
             holines
             ;
             which
             course
             hath
             been
             almost
             proper
             to
             the
             Church
             of
             Rome
             .
             The
             like
             signification
             hath
             the
             other
             speech
             of
             committing
             fornication
             with
             the
             Kings
             of
             the
             earth
             ;
             which
             argueth
             a
             delight
             ,
             whereby
             they
             were
             drawne
             ,
             not
             a
             violence
             of
             inforcement
             :
             yea
             the
             idolatrie
             the
             Apostle
             speakes
             of
             ,
             is
             not
             the
             grosse
             worshipping
             
             of
             salse
             gods
             by
             profest
             idolatrie
             ,
             but
             ,
             in
             a
             mysterie
             ,
             the
             false
             worshipping
             of
             the
             true
             God.
             
          
           
             Against
             his
             reason
             you
             except
             not
             ,
             but
             charge
             him
             with
             doting
             in
             a
             high
             degree
             ,
             for
             making
             the
             Kings
             of
             England
             ,
             Scotland
             &c.
             Satans
             souldiers
             .
             And
             such
             in
             deed
             they
             were
             ,
             h
             when
             they
             gaue
             their
             power
             to
             the
             beast
             ,
             and
             as
             long
             as
             they
             continued
             the
             Popes
             seruants
             ,
             but
             the
             Apostle
             shewes
             ,
             that
             i
             at
             the
             last
             ,
             after
             their
             drunkennes
             and
             fornication
             ,
             the
             Lord
             hauing
             discouered
             their
             shame
             vnto
             them
             ;
             they
             should
             hate
             the
             whore
             &c.
             which
             they
             haue
             happily
             done
             ;
             yea
             euen
             Bohemia
             ,
             though
             a
             Popish
             Emperour
             ,
             for
             this
             present
             gouerns
             it
             ,
             and
             shall
             in
             Gods
             good
             time
             wholy
             consume
             her
             flesh
             with
             fire
             .
          
           
             It
             is
             neither
             diuinity
             ,
             nor
             reason
             to
             imagine
             ,
             that
             Henoch
             ,
             and
             Eltas
             ,
             hauing
             been
             taken
             from
             the
             earth
             by
             God
             ,
             to
             their
             reward
             ;
             should
             come
             againe
             into
             the
             world
             ,
             and
             be
             slaine
             by
             Antichrist
             .
             As
             vntrue
             is
             it
             ,
             that
             ,
             by
             that
             great
             city
             k
             Ierusalem
             is
             meant
             ,
             for
             that
             terme
             is
             neuer
             giuen
             to
             it
             ,
             in
             all
             the
             Reuelation
             ,
             but
             to
             Rome
             ordinarily
             ,
             especially
             l
             chapters
             17.
             18.
             yea
             our
             Sauiour
             himselfe
             was
             not
             crucified
             m
             in
             Ierusalem
             ,
             but
             without
             it
             .
             In
             the
             great
             city
             ,
             that
             is
             in
             the
             Romane
             Empire
             ,
             he
             was
             indeed
             crucified
             :
             yet
             is
             he
             also
             daily
             crucified
             in
             his
             members
             ,
             by
             the
             instigation
             and
             appointment
             of
             the
             Pope
             of
             Rome
             ,
             by
             whom
             all
             the
             later
             persecutions
             of
             true
             Christians
             haue
             been
             raised
             in
             seuerall
             countries
             ;
             howsoeuer
             the
             secular
             power
             hath
             been
             the
             instrument
             of
             his
             crueltie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             M.
             Perkins
             brings
             not
             onely
             Hieroms
             name
             ,
             but
             his
             iudgment
             ,
             that
             Epistle
             being
             of
             n
             his
             writing
             ,
             in
             the
             name
             of
             those
             two
             Matrons
             :
             yet
             we
             stand
             nor
             vpon
             his
             authoritie
             ,
             though
             we
             might
             well
             inough
             against
             you
             ,
             and
             your
             ordinarie
             interpreters
             without
             name
             :
             but
             vpon
             the
             reasons
             before
             deliuered
             ,
             which
             proue
             that
             the
             great
             city
             is
             not
             Ierusalem
             ,
             but
             Rome
             .
          
           
             Which
             exposition
             ,
             besides
             the
             authoritie
             of
             the
             text
             ,
             hath
             the
             sauour
             and
             defence
             of
             auncient
             and
             
             learned
             men
             .
             Bernard
             saith
             ,
             
               They
               are
               the
               ministers
               of
            
             
             
               Christ
               ,
               but
               they
               serue
               Antichrist
               .
            
             Againe
             ,
             The
             beast
             
               spoken
               of
               in
               the
               Apocalyps
               ,
               to
               which
               a
               mouth
               is
               giuen
               to
               speake
               blasphemies
               ,
               and
               to
               make
               warre
               with
               the
               Saints
               of
               God
               ,
               is
               now
               gotten
               into
            
             Peters
             chaire
             ,
             
               as
               a
               lyon
               prepared
               to
               his
               pray
               .
            
             It
             will
             be
             said
             ,
             that
             Bernard
             spake
             these
             latter
             wordes
             of
             one
             that
             came
             to
             the
             Popedome
             by
             intrusion
             or
             vsurpation
             .
             It
             is
             true
             indeed
             :
             but
             wherefore
             was
             he
             an
             vsurper
             ?
             He
             rendreth
             a
             reason
             thereof
             in
             the
             same
             place
             :
             because
             the
             Antipope
             called
             Innocentius
             was
             chosen
             by
             the
             kings
             of
             Almaine
             ,
             France
             ,
             England
             ,
             Scotland
             ,
             Spaine
             ,
             Hierusalem
             ,
             with
             consent
             of
             the
             whole
             Clergie
             and
             people
             in
             these
             nations
             ,
             and
             the
             other
             was
             not
             .
             And
             thus
             Bernard
             hath
             giuen
             his
             verdict
             ,
             that
             not
             only
             this
             vsurper
             ,
             but
             all
             the
             Popes
             ,
             for
             this
             many
             yeeres
             ,
             are
             the
             beast
             in
             the
             Apocalyps
             :
             because
             now
             they
             are
             onely
             chosen
             by
             the
             colledge
             of
             Cardinals
             .
             To
             this
             agreeth
             the
             decree
             of
             Pope
             Nicholas
             the
             second
             ,
             ann
             .
             1059.
             that
             the
             
             Pope
             shall
             afterward
             be
             created
             by
             the
             suffrages
             of
             the
             Cardinall
             Bishops
             of
             Rome
             ,
             with
             the
             consent
             of
             the
             rest
             of
             the
             Clergie
             and
             people
             ,
             and
             the
             Emperor
             himselfe
             :
             and
             all
             Popes
             
               are
               excommunicate
               and
               accursed
            
             
             
               as
               Antichrists
            
             ,
             that
             enter
             otherwise
             ,
             as
             all
             now
             doe
             .
             Ioachimus
             Abbas
             saith
             ,
             
               Antichrist
               was
               long
               since
               borne
               in
               Rome
               ,
               and
               shall
               be
               yet
               aduanced
               higher
               in
               the
            
             Apostolike
             See.
             Petrarch
             saith
             ,
             
               Once
               Rome
               ,
               now
               Babylon
            
             .
             And
             Ireneus
             booke
             5.
             chap.
             last
             ,
             said
             before
             all
             these
             ,
             
               that
               Antichrist
               should
               be
               Lateinus
            
             ,
             a
             Romane
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             let
             vs
             come
             to
             the
             auncient
             and
             learned
             men
             ,
             vvhom
             you
             cite
             in
             fauour
             of
             your
             exposition
             .
             The
             first
             is
             S.
             Bernard
             ,
             vvho
             saith
             ,
             that
             
               they
               are
               the
               ministers
               of
               Christ
               ,
               but
               they
               serue
               Antichrist
               .
            
             Of
             vvhom
             speaketh
             that
             good
             religious
             Father
             ?
             forsooth
             of
             some
             officers
             of
             the
             court
             of
             Rome
             .
             Good
             ,
             vvho
             vvere
             (
             as
             he
             saith
             )
             the
             ministers
             of
             Christ
             ,
             because
             
             they
             vvere
             lavvfully
             called
             by
             the
             Pope
             to
             their
             places
             ,
             but
             serued
             Antichrist
             ;
             for
             that
             they
             behaued
             themselues
             corruptly
             in
             their
             callings
             .
             And
             so
             this
             maketh
             more
             against
             you
             ,
             then
             for
             you
             ,
             approouing
             the
             lavvfull
             officers
             of
             Rome
             ,
             to
             be
             Christs
             Ministers
             .
             The
             second
             pla●e
             is
             alleadged
             out
             of
             him
             yet
             more
             impertinently
             ,
             your selfe
             confessing
             presently
             ,
             that
             those
             vvords
             vvere
             not
             spoken
             of
             the
             Pope
             ,
             but
             of
             his
             enemy
             .
             The
             reason
             yet
             there
             set
             dovvne
             ,
             pleaseth
             you
             exceedingly
             :
             vvhich
             you
             vouch
             so
             clearely
             that
             it
             seemeth
             to
             beare
             flat
             against
             you
             ;
             for
             you
             inferre
             that
             the
             Pope
             ,
             and
             all
             others
             since
             that
             time
             be
             vsurpers
             ,
             out
             of
             this
             reason
             of
             S.
             B●●nard
             .
             Because
             forsooth
             ,
             that
             the
             Antipope
             called
             Innocentius
             ,
             vvas
             chosen
             by
             the
             King
             of
             Almaine
             ,
             France
             ,
             England
             ,
             &c
             and
             their
             vvhole
             Clergie
             ,
             and
             people
             .
             For
             if
             fnnocentius
             vvere
             an
             Antichrist
             and
             vsurper
             ,
             because
             he
             vvas
             elected
             by
             so
             many
             Kings
             and
             people
             then
             belike
             he
             that
             had
             no
             such
             election
             ,
             but
             is
             chosen
             by
             the
             Cardinals
             of
             Rome
             onely
             is
             true
             Pope
             .
             This
             ,
             your
             vvords
             declare
             ,
             but
             your
             meaning
             
             (
             as
             I
             take
             it
             )
             is
             quite
             contrary
             .
             But
             of
             this
             matter
             and
             manner
             of
             election
             shall
             be
             treated
             hereafter
             ,
             if
             need
             require
             ;
             It
             sufficieth
             for
             this
             present
             ,
             that
             you
             finde
             no
             reliefe
             at
             all
             in
             S.
             Bernard
             ,
             touching
             the
             maine
             point
             ,
             that
             either
             the
             Pope
             ,
             or
             Church
             of
             Rome
             ,
             is
             Antichrist
             .
             And
             all
             the
             world
             might
             meruaile
             ,
             if
             out
             of
             so
             sweet
             a
             Doctor
             ,
             and
             so
             obedient
             vnto
             the
             Pope
             ,
             any
             such
             poison
             might
             be
             sucked
             :
             specially
             weighing
             wel
             ,
             what
             he
             hath
             written
             vnto
             one
             of
             them
             ,
             to
             whom
             he
             speaketh
             thus
             .
             
               Goe
               to
               ,
               let
               vs
               yet
               enquire
               more
               diligently
               ,
               who
               thou
               art
               ,
               and
               what
               person
               thou
            
             
             
               bearest
               in
               the
               Church
               of
               God
               ,
               during
               the
               time
               .
               VVho
               art
               thou
               ?
               A
               great
               Priest
               ,
               the
               highest
               Bishop
               :
               thou
               art
               the
               Prince
               of
               Bishops
               ,
               the
               heire
               of
               the
               Apostles
               ,
               and
               in
               dignitie
               ,
            
             Aaron
             ,
             
               in
               authoritie
            
             ,
             Moses
             ,
             
               in
               povver
            
             ,
             Peter
             ,
             
               thou
               art
               he
               to
               vvhom
               the
               Keyes
               were
               deliuered
               ,
               to
               vvhom
               the
               sheepe
               vvere
               committed
               :
               There
               are
               indeede
               also
               other
               Porters
               of
               Heauen
               ,
               and
               Pastors
               of
               flockes
               ;
               but
               thou
               art
               so
               much
               the
               more
               glorious
               ,
               as
               thou
               hast
               inherited
               a
               more
               excellent
               name
               aboue
               them
               :
               they
               haue
               their
               flockes
               allotted
               to
               them
               ,
               to
               each
               man
               one
               :
               but
               to
               thee
               all
               were
               committed
               ,
               as
               one
               flocke
               ,
               to
               one
               man
               :
               thou
               art
               not
               onely
               Pastor
               of
               the
               sheepe
               ,
               but
               of
               all
               other
               Pastors
               ,
               thou
               alone
               art
               the
               Pastor
               .
            
             And
             much
             more
             to
             this
             purpose
             ,
             which
             being
             his
             cleere
             opinion
             
             of
             the
             Pope
             ,
             how
             absurd
             is
             it
             ,
             out
             of
             certaine
             blind
             places
             and
             broken
             sentences
             of
             his
             to
             gather
             ,
             that
             he
             thought
             the
             Pope
             of
             Rome
             to
             be
             neither
             sheepe
             ,
             nor
             Pastor
             of
             Christs
             Church
             ,
             but
             very
             Antichrist
             himselfe
             .
          
           
             There
             is
             a
             grosse
             fault
             ,
             also
             in
             the
             Canon
             of
             
               Pope
               Nicolas
            
             as
             he
             citeth
             it
             ,
             
               that
               the
               Pope
               was
               to
               be
               created
               by
               the
               Cardinals
               ,
               Bishops
               of
               Rome
               .
            
             As
             though
             there
             were
             some
             30.
             or
             40.
             
             Bishops
             at
             once
             :
             but
             of
             the
             matter
             of
             election
             else
             where
             .
          
           
             M.
             Perkins
             hauing
             lightly
             skirmished
             with
             a
             broken
             sentence
             or
             two
             ,
             out
             of
             one
             Catholike
             Authour
             flieth
             to
             a
             late
             here●●ke
             ,
             called
             Ioachim
             ,
             and
             quoteth
             Iewell
             for
             relator
             of
             it
             .
             A
             worshipfull
             testimony
             of
             one
             heretike
             ,
             
             and
             that
             vpon
             the
             report
             of
             an
             other
             :
             and
             he
             the
             most
             lying
             Authour
             of
             these
             daies
             .
             As
             for
             the
             late
             Poet
             Petrarke
             his
             words
             might
             easilie
             
             be
             answered
             ,
             but
             because
             he
             quoteth
             no
             place
             ,
             I
             will
             not
             stand
             to
             answere
             it
             .
             But
             to
             close
             vp
             this
             first
             combat
             ,
             a
             sentence
             is
             set
             downe
             out
             of
             the
             famous
             Martyr
             Ireneus
             ,
             that
             Antichrist
             should
             be
             Lateinos
             ,
             a
             Roman
             .
             Here
             be
             as
             many
             faults
             ,
             as
             words
             .
             That
             learned
             auncient
             Doctor
             discoursing
             of
             Antichrist
             his
             proper
             name
             ,
             out
             of
             these
             words
             of
             the
             Reuel
             ,
             
               the
               number
               of
               the
               beast
               is
               666.
               
            
             And
             obseruing
             the
             letters
             of
             the
             Greeke
             Alphabet
             ,
             
             (
             by
             which
             they
             doe
             number
             ,
             as
             wee
             doe
             by
             ciphers
             )
             saith
             :
             that
             among
             others
             the
             word
             Lateinos
             ,
             doth
             containe
             those
             letters
             ,
             which
             amount
             iust
             to
             the
             number
             of
             666.
             and
             consequently
             that
             Antichrists
             proper
             name
             perhaps
             might
             be
             Lateinos
             ,
             but
             more
             likely
             it
             is
             to
             be
             Teitan
             ,
             as
             he
             saith
             there
             ,
             &
             lastly
             that
             it
             is
             most
             vncertaine
             what
             his
             name
             shall
             be
             .
             See
             the
             place
             (
             gentle
             reader
             )
             and
             learne
             to
             beware
             of
             such
             deceitefull
             merchants
             ,
             as
             make
             no
             conscience
             ,
             to
             corrupt
             the
             best
             Authours
             :
             and
             
             being
             often
             warned
             of
             it
             ,
             will
             neuer
             learne
             to
             amend
             .
             Jreneus
             leaueth
             it
             most
             doubtfull
             what
             shall
             be
             Antichrists
             name
             :
             And
             among
             diuers
             words
             esteemeth
             Lateinos
             ,
             to
             be
             the
             vnlikeliest
             .
             And
             yet
             M.
             Perkins
             reporteth
             him
             to
             say
             resolutely
             that
             his
             name
             shall
             be
             Lateinos
             :
             and
             then
             to
             make
             vp
             the
             matter
             turneth
             Lateinos
             ,
             a
             proper
             name
             with
             S.
             Ireneus
             ;
             into
             Romane
             ,
             an
             appellatiue
             ,
             which
             noteth
             onely
             his
             country
             .
             Fie
             vpon
             that
             cause
             ,
             which
             cannot
             be
             vpholden
             and
             maintained
             ,
             but
             by
             a
             number
             of
             such
             paltrie
             shirtes
             .
             Thus
             come
             we
             at
             length
             to
             the
             end
             of
             M.
             Perkins
             proofes
             ,
             and
             reproofes
             in
             his
             prologue
             ,
             where
             we
             finding
             litle
             fidelitie
             in
             his
             allegations
             of
             the
             Fathers
             ,
             badde
             construction
             and
             foule
             ouersight
             in
             the
             text
             ,
             of
             holy
             Scripture
             ,
             briefely
             great
             malice
             ,
             but
             slender
             force
             against
             the
             Church
             of
             Rome
             ,
             we
             are
             to
             returne
             the
             words
             of
             his
             theame
             to
             all
             good
             Christians
             .
             
               Goe
               out
               of
               her
               my
               people
               .
            
             Forsake
             the
             enemies
             of
             the
             Romane
             Church
             .
             And
             as
             our
             Ancestors
             did
             the
             Pagan
             Emperours
             ,
             who
             drew
             out
             her
             most
             pure
             blood
             ,
             so
             let
             vs
             file
             in
             matters
             of
             faith
             ,
             and
             Religion
             ,
             from
             all
             heretakes
             that
             of
             late
             also
             spared
             not
             to
             shedde
             abundance
             of
             the
             same
             most
             innocent
             blood
             ,
             vnlesse
             to
             your
             greater
             condemnation
             ,
             you
             had
             leifer
             
               be
               partakers
               of
               her
               sinnes
               ,
               and
               receiue
               of
               her
               plagues
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             o
             They
             were
             the
             Ministers
             of
             Christ
             by
             their
             profession
             ,
             as
             the
             Pope
             calls
             himselfe
             the
             seruant
             of
             seruants
             ,
             though
             both
             he
             is
             ,
             in
             truth
             ,
             Antichrist
             ,
             and
             they
             his
             ministers
             .
          
           
             M.
             Perkins
             reason
             out
             of
             Bernard
             lyeth
             thus
             .
             
               
                 He
                 that
                 gets
                 into
                 Peters
                 chaire
                 ,
                 without
                 the
                 consent
                 of
                 the
                 Princes
                 ,
                 Clergie
                 and
                 people
                 of
                 Christendome
                 ,
                 is
                 the
                 beast
                 spoken
                 of
                 in
                 the
                 Apocalypse
                 .
              
               
                 But
                 all
                 the
                 Popes
                 ,
                 from
                 that
                 schisme
                 hitherto
                 ,
                 haue
                 so
                 gotten
                 into
                 Peters
                 chaire
                 ,
                 viz.
                 
                   with
                   consent
                   of
                   the
                   Cardinals
                   onely
                   .
                
              
               
                 
                 Therefore
                 all
                 the
                 Popes
                 since
                 that
                 schisme
                 are
                 the
                 beast
                 in
                 the
                 Apocalypse
                 .
              
            
          
           
             The
             proposition
             is
             Bernards
             in
             effect
             ,
             though
             notin
             words
             ;
             for
             p
             he
             pronounces
             the
             Pope
             to
             be
             the
             Beast
             in
             the
             Reuelation
             ,
             because
             he
             was
             not
             chosen
             by
             consent
             of
             the
             Princes
             ,
             Clergie
             ,
             and
             people
             of
             Almaine
             ,
             France
             ,
             England
             ,
             &c.
             
             And
             this
             Master
             Perkins
             sets
             downe
             very
             plaine
             ,
             at
             these
             words
             ;
             
               And
               thus
               Bernard
               ,
               &c.
            
             
             How
             wide
             then
             are
             you
             from
             his
             meaning
             ,
             who
             make
             the
             quite
             contrarie
             collection
             in
             his
             name
             ?
             
               For
               if
               Innocentius
            
             (
             say
             you
             )
             
               were
               Antichrist
               ,
               and
               an
               vsurper
               ,
               because
               he
               was
               chosen
               by
               so
               many
               Kings
               ,
               and
               people
               ;
               then
               belike
               he
               that
               had
               no
               such
               election
               ,
               but
               is
               chisen
               by
               the
               Cardinals
               of
               Rome
               onely
               ,
               is
               true
               Pope
               .
            
             He
             concludes
             out
             of
             Bernard
             ,
             that
             he
             was
             Antichrist
             ,
             because
             he
             was
             not
             chosen
             by
             the
             Kings
             ,
             Clergie
             ,
             and
             people
             ,
             but
             onely
             by
             the
             Cardinals
             :
             you
             ,
             that
             he
             was
             true
             Pope
             ,
             because
             he
             was
             not
             chosen
             by
             the
             Kings
             ,
             and
             but
             onely
             by
             the
             Cardinals
             .
          
           
             The
             reason
             out
             of
             Bernard
             you
             answere
             not
             ,
             but
             shift
             off
             the
             matter
             with
             alleaging
             a
             sentence
             of
             his
             ,
             in
             commendation
             of
             Pope
             Eugenius
             ,
             which
             is
             so
             full
             of
             flatterie
             (
             that
             I
             say
             not
             impietie
             )
             that
             it
             can
             carrie
             no
             credit
             with
             any
             modest
             Christian.
             It
             should
             seeme
             you
             saw
             so
             much
             your selfe
             ,
             and
             therefore
             craftily
             left
             out
             these
             absurd
             and
             vile
             speeches
             ,
             viz.
             q
             
               Thou
               art
               Abel
               in
               primacie
               ,
               Noah
               in
               gouernment
               ,
               in
               Patriarkship
               Abraham
               ,
               in
               order
               Melchisedech
               ,
               in
               authoritie
               of
               iudging
               Samuel
               ,
               in
               vnction
            
             (
             that
             is
             either
             in
             annoynting
             ,
             or
             in
             being
             annoynted
             )
             Christ.
             If
             this
             be
             not
             a
             blinde
             sentence
             on
             Bernards
             part
             ,
             and
             a
             broken
             sentence
             on
             yours
             ,
             there
             is
             nothing
             but
             may
             abide
             the
             light
             ,
             be
             it
             neuer
             so
             false
             ;
             and
             be
             accounted
             whole
             ,
             be
             it
             neuer
             so
             mangled
             .
          
           
             It
             is
             rather
             grosse
             ignorance
             in
             you
             ,
             to
             finde
             fault
             with
             that
             you
             vnderstand
             not
             .
             Master
             Perkins
             neither
             saith
             ,
             nor
             meanes
             ,
             that
             there
             were
             many
             Bishops
             of
             Rome
             at
             once
             ,
             (
             and
             yet
             there
             haue
             been
             three
             Popes
             together
             )
             but
             ,
             according
             to
             the
             r
             Canon
             ,
             cals
             the
             Cardinals
             Bishops
             of
             Rome
             ;
             referring
             this
             word
             (
             of
             Rome
             )
             not
             to
             Bishops
             simply
             ,
             but
             to
             Cardinall
             Bishops
             .
             Now
             all
             Cardinals
             were
             Cardinals
             of
             
             Rome
             ,
             or
             of
             the
             Romish
             Church
             .
             The
             Canon
             indeede
             puts
             not
             in
             those
             words
             of
             Rome
             ;
             but
             the
             sense
             is
             nothing
             altered
             by
             the
             adding
             of
             them
             .
             For
             the
             cleere
             vnderstanding
             of
             the
             matter
             ,
             we
             are
             to
             know
             ,
             that
             all
             Cardinals
             are
             either
             Cardinall
             Bishops
             ,
             whom
             the
             Canon
             appoints
             s
             
               first
               to
               consult
               about
               electing
               of
               the
               Pope
            
             ;
             or
             Cardinall
             Clerkes
             ,
             that
             is
             of
             some
             inferiour
             order
             of
             the
             Clergie
             ,
             the
             general
             name
             wherof
             is
             Clerke
             ,
             whether
             it
             be
             Priesthood
             ,
             Deaconship
             ,
             &c
             :
             and
             these
             t
             must
             in
             the
             second
             place
             be
             called
             to
             the
             election
             .
             Now
             let
             men
             iudge
             whether
             Master
             Perkins
             ,
             or
             you
             are
             in
             fault
             .
             This
             Canon
             is
             brought
             to
             prooue
             the
             former
             proposition
             ,
             that
             he
             is
             no
             lawfull
             Pope
             who
             is
             chosen
             only
             by
             the
             Cardinals
             ,
             and
             not
             also
             by
             the
             consent
             of
             the
             rest
             of
             the
             Clergie
             and
             people
             .
          
           
             If
             you
             had
             been
             as
             carefull
             to
             auoide
             slandering
             ,
             as
             that
             reuerend
             and
             learned
             writer
             was
             to
             take
             heede
             of
             vntruths
             ,
             you
             would
             neuer
             haue
             raised
             such
             a
             suspition
             of
             him
             in
             this
             point
             .
             For
             the
             cleering
             of
             him
             ,
             let
             his
             owne
             desence
             against
             Master
             Hardings
             reproches
             speake
             .
             For
             the
             present
             ,
             u
             
               Roger
               Houeden
            
             ,
             *
             who
             liued
             in
             that
             time
             ,
             records
             the
             historie
             ,
             and
             sets
             x
             downe
             Ioachims
             words
             to
             King
             
               Richard
               ;
               That
               Antichrist
               was
               alreadie
               borne
               in
               the
               citie
               of
               Rome
               ,
               and
               that
               he
               should
               be
               exalted
               into
               the
               Apostolike
               seate
               .
            
             But
             you
             except
             against
             Ioachim
             as
             an
             heretike
             ;
             so
             doth
             not
             y
             Bellarmine
             ,
             but
             onely
             denies
             that
             he
             writ
             any
             such
             thing
             .
             It
             is
             true
             that
             z
             the
             Councell
             of
             Lateran
             vnder
             Pope
             Innocent
             the
             third
             ,
             condemned
             a
             certaine
             booke
             that
             
               Abbat
               Ioachim
            
             writ
             against
             
               Peter
               Lombard
            
             Bishop
             of
             Paris
             ,
             commonly
             called
             the
             Master
             of
             the
             Sentences
             ,
             concerning
             the
             vnitie
             or
             essence
             of
             the
             Trinitie
             ;
             but
             it
             did
             not
             reiect
             him
             as
             an
             heretike
             :
             yea
             the
             Councell
             specially
             addes
             ,
             
               that
               they
               will
               not
               by
               their
               sentence
               any
               way
               derogate
               from
               the
               Abbey
               of
               Florence
               ,
               whereof
               he
               was
               the
            
             a
             
               orderer
               ,
               as
               well
               because
               the
               orders
               in
               it
               were
               good
               ,
               as
               also
               for
               that
               he
               had
               submitted
               all
               his
               writings
               to
               the
               Apostolike
               see
               .
            
             Therefore
             b
             
               Iodocus
               Coccius
            
             makes
             him
             one
             of
             his
             Latin
             Doctors
             ,
             out
             of
             whom
             he
             confirmes
             your
             Popish
             doctrine
             .
             And
             c
             Trithemius
             saith
             ,
             
               that
               he
               was
               a
               man
               studious
               and
               exercised
               in
               the
               
               Scriptures
               ,
               and
               that
               he
               writ
               many
               things
               against
               the
               Iewes
               ,
               and
               other
               aduersaries
               of
               the
               Catholike
               faith
               .
            
          
           
             Petrark
             ,
             one
             of
             the
             lights
             of
             his
             age
             for
             learning
             ,
             wrote
             about
             250.
             yeeres
             since
             ,
             that
             d
             
               Rome
               was
               become
               Babylon
            
             ;
             and
             not
             onely
             Babylon
             ,
             but
             
               false
               and
               wicked
               Babylon
            
             .
             Further
             ,
             in
             the
             same
             place
             he
             calles
             her
             ,
             
               The
               fountaine
               of
               griefe
               ,
               the
               lodge
               of
               wrath
               ,
               the
               schoole
               of
               error
               ,
               the
               temple
               of
               heresie
               ,
               a
               shamelesse
               strumpet
               ,
               which
               hauing
               been
               founded
               in
               chastitie
               ,
               humilitie
               ,
               and
               pouertie
               ,
               hath
               lifted
               vp
               her
               hornes
               against
               her
               founders
               ,
            
             the
             Emperours
             .
             e
             In
             another
             place
             he
             calles
             her
             
               couetous
               Babylon
               ,
               that
               hath
               filled
               vp
               the
               measure
               of
               Gods
               wrath
               ,
               with
               impious
               and
               wicked
               vices
               ,
               so
               that
               it
               runnes
               ouer
               .
            
             f
             In
             a
             third
             he
             termes
             her
             
               impious
               Babylon
               ,
               from
               whom
               all
               shame
               is
               fled
               ;
               the
               lodge
               of
               griefe
               ,
               and
               mother
               of
               errors
               ,
               in
               whom
               there
               is
               no
               goodnes
               .
            
             I
             set
             not
             down
             all
             he
             speakes
             against
             her
             :
             somewhat
             I
             haue
             touched
             ,
             that
             I
             might
             see
             how
             easily
             you
             will
             answere
             his
             words
             :
             but
             I
             thinke
             he
             that
             hath
             read
             g
             Bellarmine
             of
             this
             point
             ,
             may
             gesse
             before
             hand
             what
             you
             can
             say
             in
             the
             matter
             .
          
           
             h
             Irenaeus
             ,
             as
             you
             truly
             say
             ,
             determines
             not
             what
             shall
             be
             Antichrists
             name
             ,
             and
             leanes
             more
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             than
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             yet
             neither
             doth
             he
             allow
             of
             that
             ,
             because
             i
             
               a
               man
            
             (
             as
             hee
             saith
             )
             
               may
               with
               likelihood
               gather
               by
               many
               things
               ,
               that
               his
               name
               perhaps
               shall
               not
               be
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             affirmes
             that
             
               it
               is
            
             k
             
               very
               likely
            
             :
             and
             giues
             his
             reason
             of
             it
             ;
             because
             
               the
               most
               true
               kingdome
               had
               that
               name
               .
            
             Master
             Perkins
             expounded
             it
             not
             as
             a
             proper
             name
             ,
             but
             as
             an
             appellatiue
             ;
             because
             neither
             l
             the
             Euangelist
             nor
             Irenaeus
             doe
             intend
             to
             shew
             Antichrists
             proper
             name
             ;
             but
             m
             to
             make
             knowne
             the
             name
             of
             the
             Beast
             ,
             which
             Antichrist
             should
             make
             all
             take
             .
             Now
             the
             Beast
             being
             the
             Romane
             or
             Latin
             state
             ,
             the
             name
             also
             must
             be
             sutable
             thereunto
             ,
             as
             wee
             see
             it
             is
             :
             our
             Papists
             calling
             themselues
             Romane
             ;
             that
             is
             Latin
             Catholikes
             .
             I
             will
             not
             fall
             into
             exhortation
             hereupon
             ;
             only
             I
             desire
             all
             men
             ,
             that
             haue
             care
             of
             their
             saluation
             ,
             to
             consider
             ,
             without
             preiudice
             ,
             whether
             it
             be
             not
             euident
             that
             the
             state
             of
             Rome
             ,
             whereof
             the
             Pope
             is
             head
             ,
             is
             the
             whore
             of
             Babylon
             ,
             prophecied
             of
             by
             S.
             Iohn
             ,
             Reuelat
             .
             17.
             
          
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             ,
             this
             commandement
             must
             not
             so
             much
             be
             vnderstood
             of
             a
             bodily
             departure
             in
             respect
             of
             cohabitation
             and
             presence
             ,
             as
             of
             a
             spirituall
             separation
             in
             respect
             of
             faith
             and
             religion
             .
             And
             the
             meaning
             of
             the
             holy
             Ghost
             is
             ,
             that
             men
             must
             depart
             from
             the
             Romish
             Church
             in
             regard
             of
             Iudgement
             and
             doctrine
             ,
             in
             regard
             of
             their
             faith
             and
             the
             worship
             of
             God.
             
          
           
             Thus
             then
             we
             see
             that
             the
             words
             containe
             a
             commaundement
             from
             God
             ,
             inioyning
             his
             Church
             and
             people
             to
             make
             a
             separation
             from
             Babylon
             .
             Whence
             I
             obserue
             ,
             
               That
               all
               those
               who
               will
               bee
               saued
               ,
               must
               depart
               and
               separate
               themselues
               from
               the
               faith
               and
               religion
               of
               this
               present
               church
               of
               Rome
               .
            
             And
             whereas
             they
             are
             charged
             with
             schisme
             that
             separate
             on
             this
             manner
             ;
             the
             truth
             is
             ,
             they
             are
             not
             schismatiks
             that
             doe
             so
             ,
             because
             they
             haue
             the
             commandement
             of
             God
             for
             their
             warrant
             :
             and
             that
             partie
             is
             the
             schismatike
             in
             whom
             the
             cause
             of
             this
             separation
             lieth
             :
             and
             that
             is
             in
             the
             Church
             of
             Rome
             ,
             namely
             the
             cup
             of
             abomination
             in
             the
             whores
             hand
             ,
             which
             is
             ,
             their
             heretical
             and
             schismaticall
             religion
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             because
             I
             purpose
             (
             God
             willing
             )
             not
             only
             to
             confute
             what
             M.
             Perkins
             bringeth
             against
             the
             Catholike
             doctrine
             ,
             but
             some
             what
             also
             in
             euerie
             Chapter
             to
             fortifie
             and
             confirme
             it
             :
             I
             will
             here
             deliuer
             what
             some
             of
             the
             most
             auncient
             ,
             most
             learned
             ,
             and
             most
             holy
             Fathers
             doe
             teach
             concerning
             ioyning
             with
             the
             Church
             ,
             and
             Pope
             of
             Rome
             :
             from
             whose
             societie
             Protestants
             labour
             tooth
             and
             nayle
             to
             withdraw
             vs.
             And
             because
             of
             this
             we
             must
             treate
             more
             amply
             in
             the
             question
             of
             supremacie
             ,
             I
             will
             vse
             here
             their
             authoritie
             ,
             only
             whom
             M.
             Perkins
             citeth
             against
             vs.
             S.
             Bernard
             is
             cited
             already
             ,
             S.
             Ireneus
             Scholler
             of
             S.
             Polycarpe
             ,
             and
             he
             of
             S.
             Iohn
             the
             Euangelist
             of
             the
             Church
             of
             Rome
             writeth
             thus
             .
             
               To
               this
               Church
               ,
               by
               reason
               of
               her
               more
               mightie
               principalitie
               ,
               it
               is
               necessary
               that
               euery
               Church
               ,
               that
               is
               the
               saithfull
               on
               all
               sides
               ,
               to
               condescend
               and
               agree
               ;
               in
               ,
            
             
             
               and
               by
               which
               ,
               alwaies
               ,
               the
               tradition
               of
               the
               Aposiles
               hath
               been
               preserued
               of
               them
               ,
               that
               be
               round
               about
               her
               .
            
          
           
             Saint
             Jerome
             writing
             to
             
               Damasus
               Pope
            
             of
             Rome
             ,
             saith
             :
             
               I
               following
               
               none
               as
               chiefest
               ,
               but
               Christ
               ,
               doe
               in
               participation
               ioyne
               with
               thy
               blessednesse
               ,
            
             that
             is
             ,
             
               with
               the
               chayre
               of
            
             Peter
             ,
             
               I
               know
               the
               Church
               to
               be
               builded
               vpon
               that
               Rocke
               .
               VVhosoeuer
               doth
               eate
               the
            
             Paschall
             Lambe
             
               out
               of
               this
               house
               ,
               is
               a
               prophane
               fellovv
               ,
               he
               that
               is
               not
               found
               vvithin
               the
               Arke
               of
            
             Noe
             ,
             
               shall
               when
               the
               floudes
               arise
               perish
               :
            
             And
             a
             litle
             after
             ,
             
               knovv
               not
            
             Vitalis
             ,
             
               I
               refuse
            
             Meletius
             ,
             
               I
               take
               no
               notice
               of
            
             Paulinus
             :
             
               he
               that
               gathereth
               not
               vvith
               thee
               ,
               scattereth
            
             ;
             that
             is
             ,
             
               he
               that
               is
               not
               vvith
               Christ
               ,
               is
               vvith
               Antichrist
               .
            
             
          
           
             Marke
             and
             embrace
             this
             most
             learned
             Doctors
             iudgement
             ,
             of
             ioyning
             vvith
             the
             See
             of
             Rome
             ,
             in
             all
             doubtfull
             questions
             :
             he
             vvould
             not
             trust
             to
             his
             ovvne
             vvit
             and
             skill
             vvhich
             vvere
             singular
             ;
             nor
             thought
             it
             safe
             to
             relie
             vpon
             his
             learned
             and
             vvise
             neighbours
             :
             he
             durst
             not
             set
             vp
             his
             rest
             vvith
             his
             ovvne
             Bishop
             Paulinus
             ,
             vvho
             vvas
             a
             man
             of
             no
             meane
             marke
             but
             the
             Patriarke
             of
             Antioch
             :
             but
             made
             his
             assured
             stay
             vpon
             the
             See
             of
             Rome
             ,
             as
             vpon
             an
             vnmoueable
             Rocke
             ,
             vvith
             vvhich
             (
             saith
             he
             )
             if
             vve
             doe
             not
             communicate
             in
             faith
             and
             Sacraments
             ,
             vve
             are
             but
             profane
             men
             ,
             voide
             of
             all
             Religion
             :
             In
             a
             vvord
             ,
             vve
             belong
             not
             to
             Christ
             ,
             but
             be
             of
             Antichrists
             traine
             .
             See
             ,
             hovv
             flat
             contrarie
             this
             most
             holy
             ancient
             Father
             is
             to
             M.
             Perkins
             .
             M.
             Perkins
             vvould
             make
             vs
             of
             Antichrists
             band
             ,
             
             because
             vve
             cleaue
             vnto
             the
             Bishop
             of
             Rome
             .
             Whereas
             Saint
             Hierome
             holdeth
             all
             to
             appertaine
             to
             Antichrist
             ,
             who
             be
             not
             fast
             lincked
             in
             matters
             of
             Religion
             ,
             with
             the
             Pope
             and
             See
             of
             Rome
             .
             And
             so
             to
             conclude
             with
             this
             point
             ,
             euerie
             true
             Catholike
             must
             say
             with
             Saint
             
               Ambrose
               :
               I
               desire
               in
               all
               things
               to
               follovv
               the
               Church
               of
               Rome
               .
            
             And
             thus
             much
             of
             his
             Prologue
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             a
             weake
             fortifying
             of
             Popish
             doctrine
             ,
             to
             alleage
             a
             few
             sentences
             written
             one
             thousand
             ,
             or
             more
             yeeres
             since
             ,
             in
             approbation
             of
             the
             Church
             of
             Rome
             ,
             as
             it
             was
             then
             .
             
               Irenaeus
               ,
               Hierome
               ,
               Ambrose
            
             ,
             would
             haue
             all
             men
             ioyne
             with
             the
             Church
             of
             Rome
             ,
             which
             florished
             in
             their
             daies
             :
             therefore
             no
             man
             may
             separate
             from
             it
             ,
             in
             these
             our
             daies
             .
             Who
             sees
             not
             the
             feeblenes
             of
             this
             consequence
             ?
             And
             yet
             this
             is
             all
             the
             force
             that
             can
             be
             in
             the
             reason
             ,
             till
             they
             haue
             prooued
             ,
             that
             the
             Church
             of
             Rome
             either
             was
             then
             ,
             or
             is
             not
             now
             ,
             the
             Church
             of
             Antichrist
             .
          
           
             If
             that
             principalitie
             ,
             Irenaeus
             speaks
             of
             ,
             were
             in
             the
             Church
             of
             Rome
             ,
             by
             any
             right
             of
             authoritie
             from
             God
             ;
             how
             should
             the
             same
             Irenaeus
             be
             excused
             ,
             who
             n
             reprooues
             Victor
             B.
             of
             Rome
             ,
             for
             taking
             vpon
             him
             to
             excommunicate
             some
             of
             the
             Easterne
             Churches
             ,
             about
             obseruing
             of
             Easter
             ?
             If
             it
             be
             in
             o
             respect
             of
             the
             truth
             which
             then
             florished
             at
             Rome
             ,
             no
             doubt
             
             all
             men
             must
             cleaue
             vnto
             it
             ,
             as
             farre
             as
             it
             cleaues
             to
             the
             truth
             of
             God.
             
          
           
             p
             Hierome
             a
             Romane
             ,
             and
             at
             that
             time
             a
             yong
             man
             ,
             liuing
             in
             Syria
             ,
             being
             pressed
             by
             an
             Arian
             Bishop
             to
             allow
             ,
             by
             subscription
             that
             ,
             which
             might
             tend
             to
             the
             countenancing
             of
             Arianisme
             ,
             writes
             to
             Damasus
             his
             owne
             Bishop
             ,
             for
             his
             aduice
             in
             the
             matter
             .
             But
             that
             he
             did
             ,
             not
             in
             respect
             of
             his
             place
             ,
             as
             if
             hee
             could
             not
             erre
             ,
             because
             he
             was
             Bishop
             of
             Rome
             (
             for
             Liberius
             the
             very
             next
             Bishop
             before
             Damasus
             ,
             by
             q
             Hieroms
             owne
             confession
             ,
             had
             subscribed
             to
             Arianisme
             )
             but
             in
             regard
             of
             his
             iudgement
             ,
             which
             was
             sound
             against
             that
             heresie
             :
             so
             that
             whosoeuer
             ,
             in
             that
             question
             ,
             gathered
             not
             with
             him
             ,
             scattered
             ,
             and
             held
             with
             Antichrist
             against
             Christ.
             
          
           
             Those
             ,
             all
             things
             ,
             that
             r
             Ambrose
             speaks
             of
             ,
             are
             ,
             according
             to
             the
             place
             alleaged
             by
             you
             ,
             to
             be
             restrained
             to
             the
             Liturgie
             ,
             and
             Ceremonies
             of
             the
             Church
             of
             Rome
             .
             Wherein
             though
             Ambrose
             professe
             himselfe
             desirous
             to
             follow
             the
             Church
             (
             note
             by
             the
             way
             ,
             that
             the
             Church
             of
             Rome
             is
             taken
             s
             as
             a
             particular
             Diocesan
             Church
             ,
             such
             as
             the
             Church
             of
             Millan
             also
             was
             at
             that
             time
             ,
             and
             not
             as
             the
             vniuersall
             Catholike
             Church
             )
             yet
             he
             did
             not
             so
             follow
             it
             ,
             because
             reason
             led
             him
             another
             way
             :
             his
             words
             are
             these
             :
             
               In
               all
               things
               I
               desire
               to
               follow
               the
               Romane
               Church
               :
               but
            
             t
             
               yet
               we
               also
               being
               men
               haue
               vnderstanding
               :
               therefore
               that
               ,
               which
               is
               otherwhere
               better
               obserued
               ,
               we
               also
               rightly
               keepe
               :
               We
               follow
               the
               Apostle
               Peter
               himselfe
               ,
               we
               sticke
               vnto
               his
               deuotion
               ,
               &c.
               
            
             Out
             of
             which
             speech
             of
             Ambrose
             ,
             these
             points
             are
             to
             be
             obserued
             .
             First
             ,
             that
             the
             vnderstanding
             of
             Christian
             men
             is
             to
             direct
             them
             ,
             wherein
             they
             are
             to
             follow
             the
             Church
             of
             Rome
             ,
             wherein
             to
             leaue
             it
             .
             Secondly
             ,
             that
             some
             other
             Churches
             might
             ,
             and
             did
             better
             obserue
             diuers
             things
             ,
             than
             the
             Church
             of
             Rome
             did
             .
             Thirdly
             ,
             that
             the
             Church
             of
             Rome
             did
             not
             obserue
             that
             ,
             which
             the
             Apostle
             Peter
             (
             at
             least
             in
             Ambrose
             his
             iudgement
             )
             had
             deuoutly
             performed
             .
             Thus
             we
             see
             what
             helpe
             there
             is
             in
             the
             ancient
             writers
             to
             free
             the
             Pope
             and
             Church
             of
             Rome
             ,
             that
             
             now
             are
             ,
             from
             being
             the
             very
             Antichrist
             foretold
             of
             in
             the
             Reuelation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Now
             touching
             the
             dutie
             of
             separation
             ,
             I
             meane
             to
             speake
             at
             large
             ,
             not
             standing
             so
             much
             to
             prooue
             the
             same
             ,
             because
             it
             is
             euident
             by
             the
             text
             ,
             as
             to
             shew
             the
             manner
             and
             measure
             of
             making
             this
             separation
             :
             and
             therein
             I
             will
             handle
             two
             things
             .
             First
             ,
             how
             far
             forth
             we
             may
             ioyne
             with
             them
             in
             the
             matter
             of
             religion
             :
             secondly
             ,
             how
             far
             forth
             and
             wherein
             we
             must
             dissent
             and
             depart
             from
             them
             .
             And
             for
             this
             cause
             I
             meane
             to
             make
             choice
             of
             certaine
             points
             of
             religion
             ,
             and
             to
             speake
             of
             them
             in
             as
             good
             order
             as
             I
             can
             ,
             shewing
             in
             each
             of
             them
             our
             consent
             and
             difference
             :
             and
             the
             rather
             ,
             because
             some
             harpe
             much
             vpon
             this
             string
             ,
             that
             a
             Vnion
             may
             be
             made
             of
             our
             two
             religions
             ,
             and
             that
             we
             differ
             not
             in
             substance
             ,
             but
             in
             points
             of
             circumstance
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Afterward
             he
             taketh
             vpon
             him
             to
             prescribe
             and
             shew
             vs
             how
             far
             forth
             we
             may
             ioyne
             with
             the
             Church
             of
             Rome
             ,
             by
             proposing
             many
             points
             in
             controuersie
             ,
             betweene
             vs
             ,
             and
             them
             ,
             and
             in
             each
             shewing
             in
             what
             points
             we
             consent
             togither
             ,
             and
             in
             what
             we
             differ
             .
             I
             meane
             by
             Gods
             
             grace
             to
             follow
             him
             ,
             step
             by
             step
             ,
             although
             he
             hath
             made
             many
             a
             disorderly
             one
             ,
             aswell
             to
             discouer
             his
             deceits
             and
             to
             disproue
             their
             errors
             ,
             as
             also
             to
             establish
             the
             Catholike
             Doctrine
             ,
             the
             which
             I
             will
             endeuour
             to
             performe
             (
             by
             the
             helpe
             of
             God
             )
             with
             all
             simplicitie
             of
             language
             ,
             and
             with
             as
             much
             breuity
             as
             such
             a
             weightie
             matter
             will
             permitte
             .
             Yet
             (
             I
             hope
             )
             with
             that
             perspicuitie
             ,
             as
             the
             meaner
             learned
             may
             vnderstand
             it
             ,
             and
             with
             such
             substance
             of
             proofe
             ,
             both
             out
             of
             the
             holy
             Scriptures
             and
             auncient
             Fathers
             ,
             as
             the
             more
             iudicious
             (
             to
             vvhose
             profit
             it
             is
             principallie
             dedicated
             )
             may
             not
             contemne
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             will
             labour
             ,
             as
             much
             as
             I
             can
             ,
             both
             for
             plainnes
             and
             shortnes
             in
             all
             the
             seuerall
             points
             ,
             not
             doubting
             ,
             but
             (
             by
             the
             grace
             of
             God
             )
             to
             maintaine
             Master
             Perkins
             reasons
             and
             answers
             against
             all
             your
             cauils
             .
          
        
      
       
         
           
             
               speaker
            
             W.
             P.
             
          
           The
           first
           point
           wherewith
           I
           meane
           to
           begin
           shall
           be
           the
           point
           of
           Freewill
           ;
           though
           it
           be
           not
           the
           principall
           .
        
         
           
           
             I.
             Our
             consent
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Freewill
             both
             by
             them
             and
             vs
             ,
             is
             taken
             for
             a
             mixt
             power
             in
             the
             mind
             and
             will
             of
             man
             :
             whereby
             discerning
             what
             is
             good
             and
             what
             is
             euill
             ,
             hee
             doth
             accordingly
             chuse
             or
             refuse
             the
             same
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             I
             be
             not
             thought
             captious
             ,
             but
             willing
             to
             admit
             any
             thing
             that
             M.
             Perkins
             hath
             said
             agreeable
             to
             the
             truth
             ,
             I
             will
             let
             his
             whole
             text
             in
             
             places
             indifferent
             ,
             passe
             ,
             paring
             off
             only
             superfluous
             words
             ,
             with
             adding
             some
             annotations
             where
             it
             shall
             be
             needfull
             ,
             and
             rest
             onely
             vpon
             the
             points
             in
             controuersie
             .
             First
             then
             concerning
             free-will
             ,
             wherewith
             he
             beginneth
             ,
             thus
             he
             saith
             :
             
               Free
               vvill
               both
               by
               them
               and
               vs
               ,
               &c.
               
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Annot.
             If
             we
             would
             speake
             formally
             ,
             it
             is
             not
             a
             mixt
             power
             in
             the
             mind
             and
             will
             ,
             *
             but
             is
             a
             free
             facultie
             of
             the
             mind
             and
             will
             only
             ,
             whereby
             we
             choose
             or
             refuse
             ,
             supposing
             in
             the
             vnderstanding
             ,
             a
             knowledge
             of
             the
             same
             before
             .
             But
             let
             this
             definition
             passe
             as
             more
             populer
             .
          
           
             Your
             correcting
             of
             Master
             Perkins
             definition
             passeth
             my
             vnderstanding
             :
             for
             if
             it
             be
             a
             a
             facultie
             both
             of
             the
             minde
             and
             will
             ,
             out
             of
             doubt
             it
             is
             a
             mixt
             facultie
             .
             But
             it
             is
             more
             strange
             ,
             that
             you
             adde
             only
             of
             the
             minde
             onely
             ,
             or
             of
             the
             will
             onely
             ,
             are
             speeches
             that
             haue
             some
             reason
             in
             them
             ;
             but
             of
             the
             minde
             and
             will
             onely
             is
             a
             phrase
             implying
             a
             contradiction
             ,
             vnlesse
             there
             be
             some
             third
             part
             of
             the
             soule
             vnknown
             to
             ordinarie
             Philosophers
             ,
             whereof
             free
             will
             may
             be
             suspected
             to
             be
             a
             facultie
             .
          
           
             
               I.
               Conclus
            
             .
             Man
             must
             bee
             considered
             in
             a
             fourefold
             estate
             ,
             as
             he
             was
             created
             ,
             as
             he
             was
             corrupted
             ,
             as
             he
             is
             renewed
             ,
             as
             he
             shall
             be
             glorified
             .
             In
             the
             first
             estate
             ,
             we
             ascribe
             to
             mans
             will
             libertie
             of
             nature
             ,
             in
             which
             he
             could
             will
             or
             nill
             either
             good
             or
             euill
             :
             in
             the
             third
             ,
             liberty
             of
             grace
             ,
             in
             the
             last
             liberty
             of
             glory
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Annot.
             Carry
             this
             in
             mind
             ,
             that
             here
             he
             granteth
             man
             in
             the
             state
             of
             grace
             to
             haue
             free
             will.
             
             
          
           
             All
             the
             doubt
             is
             of
             the
             second
             estate
             :
             and
             yet
             therein
             also
             we
             agree
             ,
             as
             the
             conclusions
             following
             will
             declare
             .
          
           
             
               II.
               Conclus
            
             .
             The
             matters
             whereabout
             freewill
             is
             
             occupied
             ,
             are
             principally
             the
             actions
             of
             men
             ,
             which
             bee
             of
             three
             sorts
             ,
             naturall
             humane
             ,
             spirituall
             .
             Naturall
             actions
             are
             such
             as
             are
             common
             to
             men
             with
             beasts
             ,
             as
             to
             eate
             ,
             drinke
             ,
             sleepe
             ,
             heare
             ,
             see
             ,
             smell
             ,
             taste
             ,
             and
             to
             mooue
             from
             place
             to
             place
             :
             in
             all
             which
             we
             ioyne
             with
             the
             Papists
             ,
             and
             hold
             that
             man
             hath
             free
             will
             ,
             and
             euen
             since
             the
             fall
             of
             Adam
             by
             a
             naturall
             power
             of
             the
             minde
             doth
             freely
             performe
             any
             of
             these
             actions
             or
             the
             like
             .
          
           
             
               III.
               Conclus
            
             .
             Humane
             actions
             are
             such
             as
             are
             common
             to
             all
             men
             good
             and
             bad
             ,
             as
             to
             speake
             and
             vse
             reason
             ,
             the
             practise
             of
             all
             mechanicall
             and
             liberall
             arts
             ,
             and
             the
             outward
             performance
             of
             ciuill
             and
             Ecclesiasticall
             duties
             ,
             as
             to
             come
             to
             the
             Church
             ,
             to
             speake
             ,
             and
             preach
             the
             word
             ,
             to
             reach
             out
             the
             hand
             to
             receiue
             the
             Sacrament
             ,
             and
             to
             lend
             the
             eare
             to
             listen
             outwardly
             to
             that
             which
             is
             taught
             .
             And
             hither
             we
             may
             referre
             the
             outward
             actions
             of
             ciuill
             vertues
             ;
             as
             namely
             ,
             Iustice
             ,
             temperance
             ,
             gentlenesse
             ,
             liberalitie
             .
             And
             in
             these
             also
             wee
             ioyne
             with
             the
             Church
             of
             Rome
             ,
             and
             say
             (
             as
             experience
             teacheth
             )
             that
             men
             haue
             a
             naturall
             freedome
             of
             will
             ,
             to
             put
             them
             or
             not
             to
             put
             them
             in
             execution
             .
             Paul
             saith
             ,
             Rom.
             2.
             14.
             
             
               The
               Gentiles
               that
               haue
               not
               the
               lawe
               ,
               doe
               the
               things
               of
               the
               law
            
             by
             nature
             ,
             that
             is
             ,
             by
             naturall
             strength
             :
             and
             hee
             saith
             of
             himselfe
             ,
             that
             before
             his
             conuersion
             touching
             the
             righteousnesse
             of
             the
             law
             ,
             
               he
               was
               vnblameable
            
             .
             Phil.
             3.
             6.
             
             And
             for
             this
             externall
             obedience
             ,
             natural
             men
             receiue
             reward
             in
             temporall
             things
             .
             Matth.
             6.
             5.
             
             Ezech.
             29.
             19.
             
             And
             yet
             here
             some
             caueats
             must
             be
             remembred
             .
             I.
             That
             in
             humane
             actions
             
               (
               he
               should
               haue
               said
               morall
               ,
            
             saith
             D.
             B.
             P.
             )
             mans
             
             will
             is
             weake
             and
             feeble
             ,
             and
             his
             vnderstanding
             dimme
             and
             darke
             ;
             and
             thereupon
             he
             often
             failes
             in
             them
             .
             
               (
               This
               caueat
               is
               no
               caueat
               of
               the
               Protestants
               ,
               but
               taken
               out
               of
               S.
               Thomas
               of
               Aquine
               ,
            
             saith
             D.
             B.
             P.
             )
             And
             in
             
             all
             such
             actions
             with
             
               Augustine
               (
               you
               might
               haue
               quoted
               the
               place
               ,
            
             ●aith
             D.
             B.
             P.
             )
             I
             vnderstand
             the
             will
             of
             man
             to
             be
             onely
             wounded
             or
             halfe
             dead
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             b
             Humane
             is
             more
             generall
             ,
             and
             more
             fit
             ;
             because
             morall
             cannot
             comprehend
             the
             first
             ranke
             of
             actions
             ,
             in
             the
             beginning
             of
             the
             section
             .
             Besides
             ,
             it
             may
             be
             Master
             Perkins
             thought
             it
             not
             fit
             to
             giue
             that
             title
             to
             any
             actions
             of
             naturall
             men
             ,
             because
             none
             of
             them
             are
             performed
             ,
             according
             to
             the
             c
             Philosophers
             definition
             of
             morall
             vertue
             ,
             by
             a
             habit
             with
             due
             obseruation
             of
             the
             circumstances
             required
             by
             him
             ;
             howsoeuer
             they
             are
             magnified
             by
             you
             Papists
             .
          
           
             The
             caueat
             is
             not
             taken
             out
             d
             of
             those
             places
             ,
             wherein
             Thomas
             shewes
             no
             more
             ,
             but
             that
             a
             man
             cannot
             ,
             by
             his
             naturall
             strength
             ,
             either
             fulfill
             the
             law
             ,
             or
             auoide
             sinne
             .
             The
             place
             is
             quoted
             e
             in
             the
             margin
             Hypognostic
             .
             lib.
             3.
             which
             you
             shal
             finde
             in
             tome
             7.
             of
             Austins
             works
             ;
             though
             indeed
             the
             book
             be
             thought
             to
             be
             none
             of
             Austins
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             II.
             That
             the
             will
             of
             man
             is
             vnder
             the
             will
             of
             God
             ,
             and
             therefore
             to
             be
             ordered
             by
             it
             :
             as
             Ieremie
             saith
             ,
             chap.
             10.
             vers
             .
             23.
             
             
               O
               Lord
               I
               know
               that
               the
               way
               of
               man
               is
               not
               in
               himselfe
               ,
               neither
               is
               in
               man
               to
               walke
               or
               direct
               his
               steps
               .
               (
               Who
               knowes
               not
               this
               ?
            
             saith
             D.
             B.
             P.
             )
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             there
             be
             no
             man
             that
             knowes
             it
             not
             ,
             perhaps
             euery
             man
             remembers
             it
             not
             ;
             and
             it
             is
             a
             caueat
             necessarie
             for
             this
             question
             .
             The
             f
             Prophet
             in
             the
             place
             brought
             by
             Master
             Perkins
             so
             speakes
             of
             it
             to
             God
             ,
             as
             if
             it
             were
             not
             knowne
             to
             all
             men
             .
             
               O
               Lord
               I
               know
               that
               the
               way
               of
               man
               &c.
               
            
             And
             to
             say
             the
             truth
             ,
             how
             can
             any
             man
             bee
             said
             to
             know
             it
             ,
             g
             that
             fetches
             the
             knowledge
             ,
             which
             God
             hath
             of
             things
             depending
             on
             mans
             will
             ,
             from
             the
             sight
             of
             the
             things
             from
             all
             eternitie
             ,
             present
             to
             him
             ?
             For
             the
             thing
             must
             needs
             be
             ,
             in
             the
             order
             of
             nature
             
             at
             least
             ,
             before
             it
             can
             be
             knowne
             to
             be
             .
             But
             of
             this
             point
             ,
             when
             iust
             occasion
             shall
             be
             offered
             ,
             about
             Predestination
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               IV.
               Conclus
            
             .
             The
             third
             kinde
             of
             actions
             are
             spirituall
             ,
             more
             neerely
             concerning
             the
             heart
             and
             conscience
             ,
             and
             these
             be
             twofold
             :
             they
             either
             concerne
             the
             kingdome
             of
             darknes
             ,
             or
             else
             the
             kingdome
             of
             God.
             Those
             that
             concerne
             the
             kingdome
             of
             darknesse
             are
             sinnes
             properly
             :
             and
             in
             these
             we
             likewise
             ioyne
             with
             the
             Papists
             and
             teach
             ,
             that
             in
             sinnes
             or
             euill
             actions
             ,
             man
             hath
             freedome
             of
             will.
             Some
             paraduenture
             will
             say
             ,
             that
             wee
             sinne
             necessarily
             ,
             because
             hee
             that
             sinneth
             cannot
             but
             sinne
             :
             and
             that
             free
             will
             and
             necessitie
             cannot
             stand
             together
             .
             Indeed
             the
             necessitie
             of
             compulsion
             or
             coaction
             ,
             and
             freewill
             cannot
             agree
             :
             but
             there
             is
             another
             kinde
             of
             necessitie
             which
             may
             stand
             with
             freedome
             of
             will
             :
             for
             some
             things
             may
             be
             done
             necessarily
             and
             also
             freely
             .
             A
             man
             that
             is
             in
             close
             prison
             ,
             must
             needs
             there
             abide
             ,
             and
             cannot
             possibly
             get
             forth
             and
             walke
             where
             he
             will
             :
             yet
             can
             he
             mooue
             himselfe
             freely
             ,
             and
             walke
             within
             the
             prison
             :
             so
             likewise
             ,
             though
             mans
             will
             be
             chained
             naturally
             by
             the
             bonds
             of
             sinne
             ,
             and
             therefore
             cannot
             but
             sinne
             ,
             and
             thereupon
             sinneth
             necessarily
             ,
             yet
             doth
             it
             also
             sinne
             feely
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Annot.
             The
             example
             of
             a
             close
             prisoner
             is
             not
             to
             the
             purpose
             ,
             for
             it
             puts
             necessitie
             in
             one
             thing
             ,
             and
             liberty
             in
             an
             other
             .
             The
             solution
             is
             ,
             that
             necessarily
             ,
             must
             be
             taken
             for
             certainly
             ,
             not
             that
             a
             man
             is
             at
             any
             time
             
             compelled
             to
             sinne
             ,
             but
             his
             weakenes
             and
             the
             crafte
             of
             the
             Diuell
             are
             such
             ,
             that
             he
             is
             very
             often
             ouer
             reached
             by
             the
             Diuell
             ,
             and
             induced
             to
             sinne
             ,
             but
             with
             free
             consent
             of
             his
             owne
             will.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             example
             is
             to
             the
             purpose
             :
             as
             he
             that
             is
             in
             prison
             ,
             if
             he
             will
             walke
             ,
             must
             of
             necessitie
             walke
             in
             the
             prison
             ,
             and
             yet
             walkes
             freely
             there
             ,
             because
             he
             may
             chuse
             whether
             he
             will
             walke
             or
             no
             :
             so
             he
             that
             is
             chained
             by
             sinne
             ,
             may
             chuse
             whether
             hee
             will
             doe
             such
             an
             action
             or
             no
             :
             but
             ,
             if
             hee
             doe
             it
             ,
             he
             
             shall
             necessarily
             sinne
             in
             doing
             of
             it
             :
             and
             thus
             ,
             necessitie
             and
             libertie
             are
             alike
             ,
             in
             both
             parts
             of
             the
             similitude
             .
          
           
             There
             is
             nothing
             in
             your
             solution
             ,
             that
             was
             not
             in
             Master
             Perkins
             distinction
             ,
             saue
             that
             you
             haue
             put
             it
             in
             other
             words
             ;
             you
             say
             certainly
             ,
             he
             infallibly
             ;
             you
             say
             
               man
               sinnes
               with
               free
               consent
               ,
               and
               is
               not
               compelled
            
             ;
             he
             saies
             
               he
               sinnes
               freely
               ,
               and
               not
               of
               compulsion
               .
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               V.
               Conclus
            
             .
             The
             second
             kind
             of
             spirituall
             actions
             or
             things
             ,
             concerne
             the
             kingdome
             of
             God
             :
             as
             repentance
             ,
             saith
             ,
             the
             conuersion
             of
             a
             sinner
             ,
             new
             obedience
             ,
             and
             such
             like
             :
             in
             which
             we
             likewise
             in
             part
             ioyne
             with
             the
             Church
             of
             Rome
             and
             say
             ,
             that
             in
             the
             first
             conuersion
             of
             a
             sinner
             ,
             mans
             free
             will
             concurs
             with
             Gods
             grace
             ,
             as
             a
             fellow
             or
             co-worker
             in
             some
             fort
             .
             For
             in
             the
             conuersion
             of
             a
             sinner
             three
             things
             are
             required
             :
             the
             word
             ,
             Gods
             spirit
             ,
             and
             mans
             will
             :
             for
             mans
             will
             is
             not
             passiue
             in
             all
             and
             euery
             respect
             ,
             but
             hath
             an
             action
             in
             the
             first
             conuersion
             and
             change
             of
             the
             soule
             .
             When
             any
             man
             is
             conuerted
             ,
             this
             worke
             of
             God
             is
             not
             done
             by
             compulsion
             ,
             but
             he
             is
             conuerted
             willi
             gly
             :
             and
             at
             the
             very
             time
             when
             he
             is
             conuerted
             ,
             by
             Gods
             grace
             he
             wills
             his
             conuersion
             .
             To
             this
             end
             said
             
               Augustine
               ,
               He
               which
               made
               thee
               without
            
             
             
               thee
               ,
               will
               not
               saue
               thee
               without
               thee
               .
            
             Againe
             ,
             
               that
               is
               certaine
               ,
               that
               our
               will
               is
               required
               in
               this
               ,
               that
               we
               may
               doe
               any
               good
               thing
               well
               :
               but
               we
               haue
               it
               not
               from
               our
               owne
               power
               but
               God
               works
               to
               will
               in
               vs.
            
             For
             looke
             at
             what
             time
             God
             giues
             grace
             ,
             at
             the
             same
             time
             he
             *
             giueth
             a
             will
             to
             des●●e
             and
             will
             the
             same
             grace
             :
             as
             for
             example
             ,
             when
             God
             works
             faith
             ,
             at
             the
             same
             time
             he
             works
             also
             vpon
             the
             will
             ,
             causing
             it
             to
             desire
             faith
             ,
             and
             willingly
             to
             receiue
             the
             gift
             of
             beleeuing
             .
             God
             makes
             of
             the
             vnwilling
             will
             ,
             a
             willing
             will
             :
             because
             
             no
             man
             can
             receiue
             grace
             vtterly
             against
             his
             will
             ,
             considering
             will
             constrained
             is
             no
             will.
             But
             here
             we
             must
             remember
             ,
             that
             howsoeuer
             in
             respect
             of
             time
             ,
             the
             working
             of
             grace
             by
             Gods
             spirit
             ,
             and
             the
             willing
             of
             it
             in
             men
             goe
             together
             :
             yet
             in
             regard
             of
             order
             ,
             grace
             is
             first
             wrought
             ,
             and
             mans
             will
             must
             first
             of
             all
             be
             acted
             and
             moued
             by
             grace
             ,
             and
             then
             it
             also
             acteth
             ,
             willeth
             and
             moueth
             it selfe
             .
             And
             this
             is
             the
             last
             point
             of
             consent
             betweene
             vs
             and
             the
             Romane
             Church
             touching
             Free
             will
             ;
             neither
             may
             we
             proceede
             further
             with
             them
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             before
             I
             come
             to
             the
             supposed
             difference
             ,
             I
             gather
             first
             that
             he
             
             yeeldeth
             vnto
             the
             principall
             point
             in
             controuersie
             ,
             that
             is
             freedome
             of
             will
             ,
             in
             ciuill
             ,
             and
             morall
             workes
             in
             the
             state
             of
             corruption
             ,
             and
             all
             good
             workes
             in
             the
             state
             of
             grace
             ,
             for
             in
             his
             first
             conclusion
             distinguishing
             foure
             estates
             of
             man
             ,
             he
             affirmeth
             that
             in
             the
             third
             ,
             of
             man
             renued
             ,
             or
             (
             as
             we
             speake
             iustified
             )
             there
             is
             liberty
             of
             grace
             ,
             that
             is
             ,
             grace
             enableth
             mans
             will
             to
             do
             if
             it
             please
             such
             spiritual
             works
             ,
             as
             God
             requireth
             at
             his
             hands
             .
             Yet
             lest
             he
             be
             taken
             to
             yeeld
             in
             any
             thing
             ,
             he
             doth
             in
             shew
             of
             words
             contradict
             
             both
             these
             points
             in
             another
             place
             :
             For
             in
             setting
             downe
             the
             disference
             of
             our
             opinions
             ,
             hee
             saith
             :
             that
             mans
             will
             in
             his
             conuersion
             is
             not
             actiue
             ,
             but
             passiue
             ,
             which
             is
             flat
             opposite
             vnto
             that
             which
             himselfe
             said
             a
             litle
             before
             in
             his
             first
             conclusion
             ;
             that
             in
             the
             conuersion
             of
             a
             sinner
             ,
             mans
             will
             concurreth
             not
             passiuely
             but
             is
             co-worker
             with
             Gods
             grace
             .
          
           
             The
             like
             contradiction
             may
             be
             obserued
             in
             the
             other
             part
             of
             libertie
             
             in
             morall
             actions
             :
             for
             in
             his
             third
             conclusion
             he
             deliuereth
             plainelie
             man
             to
             haue
             a
             naturall
             freedome
             ,
             euen
             since
             the
             fall
             of
             Adam
             to
             doe
             ,
             or
             not
             to
             do
             the
             acts
             of
             wisedome
             ,
             Ius●ce
             ,
             Temperance
             ,
             &c
             and
             proues
             out
             of
             S.
             Paul
             ,
             that
             the
             Gentiles
             so
             did
             :
             Yet
             in
             his
             first
             reason
             ,
             he
             assirmeth
             as
             peremptorily
             out
             of
             the
             8.
             of
             Genisis
             ,
             that
             the
             whole
             frame
             of
             mans
             
             heart
             is
             corrupted
             ,
             and
             all
             that
             he
             thinketh
             ,
             deuiseth
             ,
             or
             imagineth
             ,
             is
             wholy
             euill
             ,
             leauing
             him
             no
             natural
             strength
             to
             performe
             any
             part
             of
             morall
             duty
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             neither
             the
             principall
             point
             in
             controuersie
             ,
             nor
             any
             controuersie
             at
             all
             ,
             according
             to
             Master
             Perkins
             ,
             whether
             man
             haue
             freedome
             of
             will
             in
             morall
             workes
             ,
             before
             grace
             ;
             and
             in
             all
             good
             workes
             after
             grace
             .
             For
             of
             the
             former
             Master
             Perkins
             makes
             no
             question
             ,
             but
             onely
             h
             giues
             a
             caueat
             ,
             
             of
             the
             feeblenes
             of
             the
             will
             ,
             and
             dimnes
             of
             the
             vnderstanding
             ,
             in
             such
             matters
             :
             with
             the
             latter
             he
             deales
             not
             at
             all
             ,
             professedly
             restraining
             the
             question
             to
             i
             our
             dissent
             about
             the
             second
             estate
             .
             Libertie
             in
             the
             state
             of
             grace
             ,
             to
             will
             spirituall
             good
             ,
             wee
             thankfully
             acknowledge
             :
             but
             neither
             is
             it
             of
             k
             so
             large
             extent
             as
             your
             exposition
             makes
             it
             ;
             and
             ,
             l
             without
             the
             speciall
             worke
             of
             Gods
             spirit
             ,
             by
             it selfe
             it
             brings
             no
             good
             thing
             to
             passe
             .
          
           
             He
             doth
             not
             say
             simply
             ,
             that
             mans
             will
             in
             his
             conuersion
             is
             
               not
               actiue
            
             ;
             but
             that
             ,
             
               in
               it selfe
               it
               is
               not
               actiue
               ,
               but
               passiue
               :
            
             Of
             which
             his
             other
             speech
             is
             not
             a
             contradiction
             ,
             but
             rather
             a
             confirmation
             ;
             
               That
               mans
               will
               concurres
               with
               Gods
               grace
               ,
               as
               a
               co-worker
               ,
               in
               some
               sort
               :
            
             and
             a
             little
             after
             ,
             
               mans
               will
               is
               not
               passiue
               in
               all
               and
               euery
               respect
               ,
               but
               hath
               an
               action
               in
               the
               first
               conuersion
               of
               the
               soule
               .
            
             Now
             what
             action
             it
             hath
             ,
             and
             in
             what
             respect
             it
             is
             actiue
             ,
             and
             passiue
             ,
             he
             shewes
             presently
             after
             :
             the
             words
             are
             falsely
             alleadged
             by
             you
             ,
             viz.
             that
             it
             wils
             well
             onely
             ,
             as
             it
             moued
             by
             grace
             ,
             being
             in
             it selfe
             neither
             actiue
             ,
             nor
             passiue
             .
          
           
             This
             latter
             contradiction
             is
             indeede
             like
             the
             former
             ,
             that
             is
             ,
             no
             contradiction
             at
             all
             .
             For
             hee
             doth
             rightly
             expound
             m
             that
             place
             of
             a
             pronenes
             to
             that
             which
             is
             as
             ill
             ,
             and
             to
             nothing
             that
             is
             fully
             good
             :
             not
             simply
             excluding
             that
             which
             is
             ciuilly
             good
             ,
             but
             that
             onely
             which
             is
             properly
             referred
             to
             God
             himselfe
             ,
             the
             soueraigne
             good
             :
             and
             the
             other
             ,
             in
             regard
             of
             it
             perfect
             goodnes
             .
          
        
         
           
             II.
             The
             difference
             ,
             or
             dissent
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             point
             of
             difference
             standeth
             in
             the
             cause
             of
             the
             freedome
             of
             mans
             wil
             in
             spiritual
             matters
             ,
             which
             concerne
             the
             kingdome
             of
             God.
             The
             Papists
             say
             ,
             mans
             will
             concurreth
             and
             worketh
             with
             Gods
             grace
             in
             the
             first
             conuersion
             of
             a
             sinner
             
               by
               it selfe
            
             ,
             and
             by
             it
             owne
             naturall
             power
             ;
             and
             is
             onely
             helped
             by
             the
             holy
             Chost
             .
             We
             say
             ,
             that
             mans
             will
             worketh
             with
             
             grace
             in
             the
             first
             conuersion
             ,
             yet
             not
             of
             it selfe
             ,
             but
             by
             grace
             .
             Or
             thus
             ;
             They
             say
             will
             hath
             a
             naturall
             cooperation
             :
             we
             denie
             it
             ,
             and
             say
             it
             hath
             cooperation
             onely
             by
             grace
             ,
             beeing
             in
             it selfe
             not
             actiue
             but
             pas●…
             ;
             willing
             well
             onely
             as
             it
             is
             mooued
             by
             grace
             ,
             whereby
             it
             must
             first
             be
             acted
             and
             mooued
             ,
             before
             it
             can
             act
             or
             will.
             And
             that
             wee
             may
             the
             better
             conceiue
             the
             difference
             ,
             I
             will
             vse
             this
             comparison
             ;
             The
             Church
             of
             Rome
             sets
             forth
             the
             estate
             of
             a
             sinner
             by
             the
             condition
             of
             a
             prisoner
             ,
             and
             so
             doe
             wee
             :
             marke
             then
             the
             difference
             .
             It
             supposeth
             the
             said
             prisoner
             to
             lie
             bound
             hand
             and
             foote
             with
             chaines
             and
             fetters
             ,
             and
             withall
             to
             bee
             sicke
             and
             weake
             ,
             yet
             not
             wholy
             dead
             ,
             but
             liuing
             in
             part
             :
             it
             supposeth
             also
             that
             beeing
             in
             this
             case
             ,
             he
             stirreth
             not
             himselfe
             for
             any
             helpe
             ,
             and
             yet
             hath
             ability
             and
             power
             to
             stirre
             .
             Hereupon
             if
             the
             keeper
             come
             and
             take
             away
             his
             bolts
             and
             fetters
             ,
             and
             hold
             him
             by
             the
             hand
             ,
             and
             helpe
             him
             vp
             ,
             hee
             can
             and
             will
             of
             himselfe
             stand
             and
             walke
             and
             goe
             out
             of
             prison
             :
             euen
             so
             (
             say
             they
             )
             is
             a
             sinner
             bound
             hand
             and
             foote
             with
             the
             chaine
             of
             his
             sinnes
             :
             and
             yet
             he
             is
             not
             dead
             but
             sick
             ,
             like
             to
             the
             wounded
             man
             in
             the
             way
             betweene
             Iericho
             and
             Ierusalem
             .
             And
             therefore
             doth
             he
             not
             wil
             and
             affect
             that
             which
             is
             good
             :
             but
             if
             the
             holy
             Ghost
             come
             and
             doe
             but
             vntie
             his
             bands
             ,
             and
             reach
             him
             his
             hand
             of
             grace
             ,
             then
             can
             he
             stand
             of
             himselfe
             and
             will
             his
             owne
             saluation
             ,
             or
             any
             thing
             else
             that
             is
             good
             .
             We
             in
             like
             manner
             graunt
             ,
             that
             a
             prisoner
             fitly
             resembleth
             a
             naturall
             man
             ,
             but
             yet
             such
             a
             prisoner
             must
             he
             be
             ,
             as
             is
             not
             only
             sicke
             &
             weake
             but
             euen
             starke
             dead
             :
             which
             cannot
             stirre
             though
             the
             keeper
             vntie
             his
             bolts
             and
             
             chaines
             nor
             heare
             though
             he
             sound
             a
             trumpet
             in
             his
             eare
             :
             and
             if
             the
             said
             keeper
             would
             haue
             him
             to
             moue
             and
             stirre
             ,
             he
             must
             giue
             him
             not
             onely
             his
             hand
             to
             helpe
             him
             ,
             but
             euen
             soule
             and
             life
             also
             :
             and
             such
             a
             one
             is
             euery
             man
             by
             nature
             ;
             not
             onely
             chained
             and
             fettered
             in
             his
             sinnes
             but
             starke
             dead
             therein
             :
             as
             one
             that
             lieth
             rotting
             in
             the
             graue
             ,
             not
             hauing
             any
             ability
             or
             power
             to
             moue
             or
             stirre
             :
             and
             therefore
             he
             cannot
             so
             much
             as
             desire
             or
             doe
             any
             thing
             that
             is
             truelie
             good
             of
             himselfe
             ,
             but
             God
             must
             first
             come
             and
             put
             a
             new
             soule
             into
             him
             ,
             euen
             the
             spirit
             of
             grace
             to
             quicken
             and
             reuiue
             him
             :
             and
             then
             being
             thus
             reuiued
             ,
             the
             will
             beginneth
             to
             will
             good
             things
             at
             the
             very
             same
             time
             ,
             whē
             God
             by
             his
             spirit
             first
             infuseth
             grace
             .
             And
             this
             is
             the
             true
             difference
             betweene
             vs
             and
             the
             Church
             of
             Rome
             in
             this
             point
             of
             free
             will.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             See
             how
             vncertaine
             the
             steppes
             be
             of
             men
             that
             walke
             in
             darkenes
             ,
             or
             that
             would
             seeme
             to
             communicate
             with
             the
             workes
             of
             darknes
             .
             For
             if
             I
             
             mistake
             him
             not
             ,
             he
             agreeth
             fully
             in
             this
             matter
             of
             free
             will
             ,
             with
             the
             Doctrine
             of
             the
             Catholike
             Church
             :
             For
             he
             putting
             downe
             the
             point
             of
             difference
             ,
             saith
             that
             it
             standeth
             in
             the
             cause
             of
             the
             freedome
             of
             mans
             will
             ,
             in
             spirituall
             matters
             :
             allowing
             then
             freedome
             of
             will
             with
             vs
             ,
             in
             the
             state
             of
             grace
             ,
             whereof
             he
             there
             treateth
             ;
             for
             he
             seemeth
             to
             dissent
             from
             vs
             ,
             only
             in
             the
             cause
             of
             that
             freedome
             .
             And
             as
             he
             differeth
             from
             Luther
             ,
             and
             Caluin
             ,
             with
             other
             sectaries
             ,
             in
             graunting
             this
             liberty
             of
             will
             :
             so
             in
             the
             very
             cause
             also
             he
             accordeth
             with
             Catholikes
             ,
             as
             appeareth
             by
             his
             owne
             words
             .
             For
             (
             saith
             he
             )
             Papists
             say
             mans
             will
             concurreth
             with
             Gods
             grace
             by
             it selfe
             ,
             and
             by
             it
             owne
             naturall
             power
             :
             we
             say
             that
             Mans
             vvill
             
             worketh
             with
             grace
             ;
             yet
             not
             of
             it selfe
             ,
             but
             by
             grace
             :
             either
             he
             vnderstandeth
             not
             what
             Catholikes
             say
             ,
             or
             else
             accuseth
             them
             wrongfully
             :
             For
             we
             say
             that
             Mans
             will
             then
             only
             concurreth
             with
             Gods
             grace
             ,
             vvhen
             it
             is
             stirred
             and
             holpen
             first
             by
             Gods
             grace
             .
             So
             that
             Mans
             vvill
             by
             his
             ovvne
             naturall
             action
             ,
             doth
             concurre
             in
             euery
             good
             worke
             ,
             otherwise
             it
             were
             no
             action
             of
             Man
             :
             But
             we
             farther
             say
             ,
             that
             this
             action
             proceedeth
             principally
             of
             grace
             ,
             whereby
             the
             will
             was
             made
             able
             to
             produce
             such
             actions
             :
             for
             of
             it selfe
             it
             was
             vtterly
             vnable
             to
             bring
             forth
             such
             spirituall
             fruit
             .
             And
             th●…
             I
             take
             to
             be
             that
             ,
             which
             M.
             Perkins
             doth
             meane
             by
             those
             his
             words
             ,
             
               that
               the
               will
               must
               be
               first
               moued
               and
               acted
               by
               grace
               ,
               before
               it
               can
               acte
               or
               will.
            
             He
             mistook●…
             ,
             thinking
             that
             we
             required
             some
             outward
             helpe
             only
             
             to
             the
             will
             ,
             to
             ioyne
             with
             it
             ,
             or
             rather
             ,
             that
             grace
             did
             but
             a
             it
             were
             vntie
             the
             chaynes
             of
             sin
             wherein
             our
             will
             was
             ●…eted
             ,
             an●
             t●en
             will
             could
             of
             it selfe
             turne
             to
             God.
             No●
             vnderstanding
             how
             Catholikes
             take
             that
             
             parable
             of
             the
             man
             wounded
             in
             the
             way
             ,
             betweene
             Ierusalem
             and
             Ierico
             who
             was
             (
             not
             as
             the
             Papists
             only
             say
             ,
             but
             as
             the
             holy
             Ghost
             ●aith
             )
             le●te
             halfe
             ,
             and
             not
             starke
             dead
             .
             Now
             the
             exposition
             of
             Catholikes
             is
             not
             ,
             that
             this
             wounded
             man
             ,
             (
             which
             signifieth
             all
             Mankind
             )
             had
             halfe
             his
             spirituall
             strength
             left
             him
             ,
             but
             was
             robbed
             of
             all
             Supernaturall
             riches
             ,
             spoiled
             of
             all
             his
             originall
             Iustice
             ,
             and
             wounded
             in
             his
             naturall
             powers
             of
             both
             vnderstanding
             and
             will
             ,
             and
             therein
             left
             halfe
             dead
             ,
             not
             being
             able
             of
             his
             owne
             strength
             ,
             either
             to
             know
             all
             natural
             truth
             ,
             or
             to
             performe
             all
             morall
             duty
             .
             Novv
             touching
             supernaturall
             vvorkes
             ,
             because
             he
             lost
             all
             
             povver
             to
             performe
             them
             ;
             not
             being
             able
             so
             much
             as
             to
             prepare
             himselfe
             conueniently
             to
             them
             ;
             he
             in
             a
             good
             sense
             may
             be
             likened
             vnto
             a
             dead
             man
             ,
             not
             able
             to
             moue
             one
             finger
             that
             vvay
             of
             grace
             ;
             and
             so
             in
             holy
             Scripture
             the
             Father
             said
             of
             his
             prodigall
             Son
             ,
             
               he
               was
               dead
               ,
               and
               is
               reuiued
               .
            
             Yet
             as
             the
             same
             sonne
             liued
             a
             naturall
             life
             ,
             albeit
             in
             a
             deadly
             sinne
             :
             so
             mans
             will
             after
             the
             fall
             of
             Adam
             ,
             continued
             somewhat
             free
             in
             actions
             conformable
             to
             the
             nature
             of
             man
             ,
             though
             vvounded
             also
             in
             them
             ,
             as
             
             not
             being
             able
             to
             acte
             many
             of
             them
             ,
             yet
             hauing
             still
             that
             naturall
             facultie
             of
             free
             vvill
             capable
             of
             grace
             ,
             and
             also
             able
             ,
             being
             first
             both
             outvvardly
             moued
             ,
             and
             fortified
             invvardly
             by
             the
             vertue
             of
             grace
             ,
             to
             affect
             and
             do
             any
             vvorke
             appertaining
             to
             saluation
             :
             vvhich
             is
             asmuch
             as
             M.
             Perkins
             affirmeth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             vtterly
             mistake
             the
             matter
             ;
             he
             speakes
             not
             of
             will
             in
             the
             state
             of
             grace
             ,
             but
             in
             the
             state
             of
             nature
             ,
             namely
             in
             the
             first
             conuersion
             of
             a
             sinner
             ;
             as
             his
             plaine
             words
             are
             in
             this
             place
             .
             The
             difference
             stands
             in
             the
             cause
             of
             freedome
             :
             for
             it
             is
             impossible
             that
             a
             man
             should
             beleeue
             without
             freedom
             of
             will
             ,
             beleeuing
             being
             an
             action
             of
             the
             will.
             But
             the
             question
             is
             ,
             whether
             the
             will
             work
             with
             Gods
             grace
             ,
             by
             it selfe
             ,
             by
             it
             owne
             naturall
             power
             ,
             or
             haue
             this
             operation
             from
             grace
             ,
             being
             in
             it selfe
             not
             actiue
             ,
             but
             passiue
             .
             And
             this
             is
             the
             very
             opinion
             of
             
               Luther
               ,
               Caluin
            
             ,
             and
             generally
             all
             Protestant
             Diuines
             :
             who
             in
             this
             point
             thus
             dissent
             from
             you
             ,
             that
             they
             ascribe
             the
             very
             act
             of
             the
             will
             ,
             in
             repenting
             ,
             beleeuing
             ,
             &c.
             to
             the
             especiall
             worke
             of
             Gods
             spirit
             in
             their
             hearts
             ,
             that
             repent
             and
             beleeue
             :
             whereas
             you
             contrariwise
             ,
             hauing
             furnisht
             man
             with
             freedome
             of
             will
             ,
             by
             nature
             ,
             or
             I
             know
             not
             what
             grace
             ,
             make
             his
             assent
             (
             for
             I
             must
             speake
             of
             faith
             as
             you
             doe
             )
             to
             proceede
             ,
             not
             from
             the
             spirit
             of
             God
             ,
             inclining
             
             him
             certainly
             to
             beleeue
             ,
             but
             from
             the
             good
             vse
             of
             his
             free
             will
             ,
             yeelding
             of
             it selfe
             to
             the
             good
             motion
             of
             Gods
             spirit
             :
             yet
             so
             as
             that
             it
             might
             for
             all
             the
             motion
             and
             operation
             of
             Gods
             spirit
             forbeare
             to
             assent
             ,
             if
             it
             were
             not
             led
             to
             it
             by
             the
             goodnes
             of
             free
             will.
             In
             a
             word
             ,
             you
             ascribe
             no
             more
             to
             God
             ,
             but
             the
             power
             that
             the
             will
             hath
             to
             will
             that
             which
             is
             good
             :
             wee
             acknowledge
             ,
             that
             the
             very
             act
             of
             willing
             well
             ,
             both
             before
             and
             after
             grace
             ,
             is
             caused
             by
             the
             spirit
             of
             God
             ,
             to
             ,
             and
             in
             euery
             good
             desire
             that
             wee
             bring
             well
             to
             passe
             .
          
           
             It
             is
             more
             than
             Master
             Perkins
             affirmes
             ,
             that
             the
             will
             ,
             being
             outwardly
             moued
             ,
             and
             inwardly
             fortified
             with
             the
             vertue
             of
             grace
             ,
             is
             able
             to
             effect
             ,
             and
             doe
             any
             worke
             appertaining
             to
             saluation
             .
             For
             this
             vertue
             is
             not
             of
             such
             strength
             ,
             but
             that
             it
             needes
             the
             particular
             assistance
             of
             Gods
             spirit
             ,
             to
             incline
             and
             frame
             it
             to
             euery
             good
             worke
             of
             that
             nature
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             this
             to
             be
             the
             very
             Doctrine
             of
             the
             Church
             of
             Rome
             ,
             is
             most
             manifestly
             to
             be
             seene
             in
             the
             Councell
             of
             Trent
             ,
             vvhere
             in
             the
             sixt
             Session
             
             are
             first
             these
             vvords
             in
             effect
             ,
             concerning
             the
             vnablenesse
             of
             man
             to
             arise
             from
             sinne
             of
             himselfe
             .
             
               Euery
               man
               must
               acknowledge
               ,
               and
               confesse
               ,
               that
               by
            
             Adams
             
               fall
               we
               were
               made
               so
               vncleane
               and
               sinfull
               ,
               that
               neither
               the
               Gentiles
               by
               the
               force
               of
               nature
               ,
               nor
               the
               Ievves
               by
               the
               letter
               of
            
             Moses
             
               lavv
               ,
               could
               arise
               out
               of
               that
               sinfull
               state
               .
               After
               it
               shevveth
               ,
               hovv
               our
               deliuerance
               is
               vvrought
               ,
               and
               hovv
               freedome
               of
               v●ill
               is
               recouered
               in
               special
               ,
               and
               vvherin
               it
               consisteth
               ,
               saying
               .
               The
               beginning
               of
               iustification
               ,
               in
               persons
               vsing
               reason
               ,
               is
               taken
               from
               the
               grace
               of
               God
               ,
               preuenting
               vs
               through
               Jesus
               Christ
               ,
               that
               is
               ,
               from
               his
               vocation
               ,
               vvhereby
               vvithout
               any
               desert
               of
               ours
               vve
               are
               called
               ,
               that
               vve
               vvho
               vvere
               by
               our
               sinnes
               turned
               avvay
               from
               God
               ,
               may
               be
               prepared
               by
               his
               grace
               ,
               both
               raising
               vs
               vp
               ,
               and
               helping
               vs
               to
               returne
               to
               our
               ovvne
               Justification
               ,
               freely
               yeelding
               our
               consent
               vnto
               the
               said
               grace
               ,
               and
               vvorking
               vvith
               it
               .
               So
               as
               God
               touching
               the
               hart
               of
               man
               by
               the
               light
               of
               the
               Holy
               Ghost
               ,
               neither
               doth
               man
               nothing
               at
               all
               ,
               receiuing
               that
               inspiration
               ,
               vvho
               might
               also
               refuse
               it
               :
               neither
               yet
               can
               he
               vvithout
               the
               grace
               of
               God
               ,
               by
               his
               free
               vvill
               ,
               moue
               himselfe
               to
               that
               ,
               vvhich
               is
               iust
               in
               Gods
               sight
               .
            
             And
             that
             you
             may
             be
             assured
             ,
             that
             this
             Doctrine
             of
             the
             Councell
             ,
             is
             no
             other
             then
             that
             vvhich
             vvas
             taught
             three
             hundred
             yeares
             before
             ,
             in
             the
             very
             middest
             of
             darknes
             ,
             as
             heretikes
             deeme
             :
             See
             vvhat
             Saint
             Thomas
             of
             Aquine
             one
             of
             her
             principall
             
             pillers
             hath
             vvritten
             of
             this
             point
             in
             his
             most
             learned
             Summe
             .
             Where
             ,
             vpon
             these
             vvords
             of
             our
             Sauiour
             ,
             
               No
               man
               can
               come
               to
               me
               ,
               vnlesse
               my
               Father
               dravv
               him
               .
            
             He
             concludeth
             it
             to
             be
             manifest
             ,
             that
             man
             
             
             cannot
             so
             much
             as
             prepare
             himselfe
             to
             receiue
             the
             light
             of
             grace
             ,
             but
             by
             the
             free
             and
             vndeserued
             helpe
             of
             God
             ,
             moouing
             him
             inwar●ly
             therevnto
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             n
             The
             Councill
             of
             Trent
             ,
             as
             closely
             as
             it
             carries
             matters
             ,
             could
             not
             but
             bewray
             it selfe
             in
             this
             point
             ;
             wherein
             it
             leaues
             to
             the
             will
             of
             man
             ,
             inlightened
             by
             the
             holie
             Ghost
             ,
             o
             the
             act
             of
             refusing
             and
             receiuing
             grace
             .
             Which
             must
             needs
             be
             naturall
             ;
             because
             there
             was
             no
             former
             worke
             of
             God
             ,
             whereby
             this
             power
             to
             receiue
             grace
             was
             bestowed
             vpon
             it
             .
             And
             this
             doth
             p
             Thomas
             by
             you
             alleaged
             make
             more
             plain
             ,
             denying
             that
             there
             is
             any
             grace
             in
             the
             will
             of
             man
             ,
             as
             from
             God
             ,
             for
             the
             preparing
             of
             himselfe
             to
             receiue
             habituall
             grace
             :
             because
             then
             we
             should
             need
             another
             grace
             for
             the
             former
             ,
             and
             another
             for
             that
             before
             the
             former
             ,
             and
             so
             without
             end
             .
             What
             then
             doth
             God
             in
             this
             case
             ?
             
               He
               moues
               the
               heart
               inwardly
            
             (
             saith
             Thomas
             )
             or
             
               he
               breathes
               into
               vs
               a
               good
               purpose
               .
            
             A
             man
             would
             thinke
             that
             Thomas
             hereby
             acknowledged
             the
             receite
             of
             some
             speciall
             grace
             :
             but
             it
             is
             not
             so
             ,
             he
             meanes
             no
             more
             but
             this
             ,
             that
             God
             puts
             a
             good
             motion
             into
             vs
             ,
             for
             the
             receiuing
             of
             habituall
             grace
             ;
             which
             it
             is
             in
             the
             power
             of
             our
             will
             by
             nature
             either
             to
             receiue
             ,
             or
             refuse
             .
             So
             that
             still
             ,
             in
             the
             matter
             of
             iustification
             ,
             the
             reason
             that
             this
             man
             is
             iustified
             ,
             that
             is
             not
             ,
             shall
             be
             from
             man
             ,
             and
             not
             from
             God.
             Are
             they
             not
             in
             the
             middest
             of
             darknes
             that
             write
             such
             things
             ?
          
        
         
           
             III.
             Our
             reasons
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Now
             for
             the
             confirmation
             of
             the
             doctrine
             we
             hold
             ,
             namely
             ,
             that
             a
             man
             willeth
             not
             his
             owne
             conuersion
             of
             himselfe
             by
             nature
             either
             in
             whole
             or
             in
             part
             ,
             but
             by
             grace
             wholy
             and
             alone
             :
             these
             reasons
             may
             be
             vsed
             .
             The
             first
             is
             taken
             from
             the
             nature
             and
             
             measure
             of
             mans
             corruption
             ,
             which
             may
             be
             distinguished
             into
             two
             parts
             .
             The
             first
             is
             the
             want
             of
             that
             originall
             righteousnes
             ,
             which
             was
             in
             man
             by
             creation
             :
             the
             second
             is
             ,
             a
             pronenes
             and
             inclination
             to
             
             that
             which
             is
             euill
             ,
             and
             to
             nothing
             that
             is
             truly
             good
             .
             This
             appeareth
             ,
             
               The
               frame
               of
               mans
               heart
            
             (
             saith
             the
             
             Lord
             ,
             )
             
               is
               euill
               euen
               from
               his
               childhood
               :
            
             that
             is
             ,
             the
             disposition
             of
             the
             vnderstanding
             ,
             will
             ,
             affections
             ,
             with
             all
             that
             the
             heart
             of
             man
             deuiseth
             ,
             frameth
             ,
             or
             imagineth
             ,
             is
             wholly
             euill
             .
             And
             Paul
             saith
             ,
             
               The
               wisdome
            
             
             
               of
               the
               flesh
               is
            
             enmity
             
               against
               God.
            
             Which
             words
             are
             very
             significant
             :
             for
             the
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             translated
             wisdome
             ,
             signifieth
             that
             the
             best
             thoughts
             ,
             the
             best
             desires
             ,
             affections
             ,
             and
             indeauours
             that
             be
             in
             any
             naturall
             man
             ,
             euen
             those
             that
             come
             most
             neare
             to
             true
             holines
             ,
             are
             not
             only
             contrary
             to
             God
             ,
             but
             enmitie
             it selfe
             .
             And
             hence
             I
             gather
             ,
             that
             the
             very
             hart
             it selfe
             ,
             that
             is
             the
             will
             and
             mind
             ,
             from
             whence
             these
             desires
             and
             thoughts
             doe
             come
             ,
             are
             also
             enmity
             vnto
             God.
             For
             such
             as
             the
             action
             is
             ,
             such
             is
             the
             facultie
             whence
             it
             proceedeth
             :
             such
             as
             the
             fruit
             is
             ,
             such
             is
             the
             tree
             :
             such
             as
             the
             braunches
             are
             ,
             such
             are
             the
             rootes
             .
             By
             both
             these
             places
             it
             is
             euident
             ,
             that
             in
             man
             there
             is
             not
             only
             a
             want
             ,
             absence
             ,
             or
             depriuation
             of
             originall
             righteousnes
             ,
             but
             a
             pronenes
             also
             by
             nature
             vnto
             that
             which
             is
             euill
             :
             which
             pronenes
             includes
             in
             it
             an
             inclination
             not
             to
             some
             few
             ,
             but
             to
             all
             and
             euerie
             sin
             :
             the
             very
             sinne
             against
             the
             holy
             Ghost
             not
             excepted
             .
             Hence
             therefore
             I
             reason
             thus
             .
             
               
                 If
                 euery
                 man
                 by
                 nature
                 doth
                 both
                 want
                 originall
                 iustice
                 ,
                 and
                 be
                 also
                 prone
                 vnto
                 all
                 euill
                 ,
                 then
                 wanteth
                 he
                 naturall
                 free
                 will
                 to
                 will
                 that
                 which
                 is
                 truely
                 good
                 :
              
               
                 But
                 euery
                 man
                 by
                 nature
                 wants
                 originall
                 iustice
                 ,
                 and
                 is
                 also
                 prone
                 vnto
                 all
                 euill
                 .
              
               
                 Ergo
                 :
                 Euery
                 man
                 naturallie
                 wants
                 free
                 will
                 to
                 will
                 that
                 which
                 is
                 good
                 .
              
            
          
           
           
             
               Reason
               .
               II.
            
             1.
             
             Cor.
             2.
             14.
             
             
               The
               naturall
               man
            
             perceiueth
             
               not
               the
               things
               of
               the
               spirit
               of
               God
               ,
               for
               they
               are
               foolishnesse
               vnto
               him
               ,
               neither
               can
               know
               them
               ,
               because
               they
               are
               spiritually
               discerned
               .
            
             In
             these
             words
             S.
             Paul
             sets
             downe
             these
             points
             .
             I.
             that
             a
             naturall
             man
             doth
             not
             so
             much
             as
             thinke
             of
             the
             things
             reuealed
             in
             the
             Gospell
             .
             II.
             that
             a
             man
             hearing
             ,
             and
             in
             mind
             conceiuing
             them
             ;
             cannot
             giue
             consent
             vnto
             them
             ,
             and
             by
             naturall
             iudgement
             approue
             of
             them
             :
             but
             contrariwise
             thinketh
             them
             to
             be
             foolishnesse
             .
             III.
             that
             no
             man
             can
             giue
             assent
             to
             the
             things
             of
             God
             ,
             vnlesse
             he
             be
             enlightened
             by
             the
             spirit
             of
             God.
             And
             hence
             I
             reason
             thus
             .
          
           
             
               If
               a
               man
               by
               nature
               doth
               not
               know
               and
               perceiue
               the
               things
               of
               God
               ,
               and
               when
               he
               shall
               kn●w
               them
               ,
               cannot
               by
               nature
               giue
               assent
               vnto
               them
               :
               then
               hath
               he
               no
               power
               to
               will
               them
               .
            
          
           
             
               But
               the
               first
               is
               euidently
               true
               .
            
             Ergo.
             
          
           
             For
             first
             the
             mind
             must
             approue
             and
             giue
             assent
             ,
             before
             the
             will
             can
             choose
             or
             will
             :
             and
             when
             the
             mind
             hath
             not
             power
             to
             conceiue
             or
             giue
             assent
             ,
             there
             the
             will
             hath
             no
             power
             to
             will.
             
          
           
             
               Reason
               III.
            
             Thirdly
             the
             holy
             Ghost
             auoucheth
             ,
             Eph.
             2.
             2.
             
             Coloss.
             2.
             13.
             that
             all
             men
             by
             nature
             are
             
               dead
               in
               sinnes
               &
               trespasses
            
             :
             not
             as
             the
             Papists
             say
             ,
             weak
             ,
             sicke
             ,
             or
             halfe
             dead
             .
             Hence
             I
             gather
             ,
             that
             man
             wanteth
             naturall
             power
             not
             to
             will
             simplie
             ,
             but
             freelie
             and
             frankly
             to
             wil
             that
             which
             is
             truely
             good
             .
             A
             dead
             man
             in
             his
             graue
             cannot
             stirre
             the
             least
             finger
             ,
             because
             he
             wants
             the
             very
             power
             of
             life
             ,
             sense
             ,
             and
             motion
             :
             no
             more
             can
             he
             that
             is
             dead
             in
             sinne
             ,
             will
             the
             least
             good
             :
             nay
             if
             he
             could
             either
             will
             or
             doe
             any
             
             good
             ,
             he
             could
             not
             be
             dead
             in
             sinne
             .
             And
             as
             a
             dead
             man
             in
             the
             graue
             ,
             cannot
             rise
             but
             by
             the
             power
             of
             God
             :
             no
             more
             can
             he
             that
             is
             dead
             in
             sinne
             rise
             ,
             but
             by
             the
             power
             of
             Gods
             grace
             alone
             ,
             without
             any
             power
             of
             his
             owne
             .
          
           
             
               Reason
               IV.
            
             Fourthly
             in
             the
             conuersion
             and
             saluation
             of
             a
             sinner
             ,
             the
             scripture
             ascribeth
             all
             to
             God
             ,
             and
             nothing
             to
             mans
             free
             will.
             Iohn
             3.
             3.
             
             
               Except
               a
               man
               be
               borne
               againe
               ,
               he
               cannot
               see
               the
               kingdome
               of
               God.
            
             Ephes.
             2.
             10.
             
             
               We
               are
               his
               workemanship
            
             created
             
               in
               Christ
               Iesus
               to
               good
               works
               .
            
             And
             chap.
             4.
             vers
             .
             24.
             
             
               The
               new
               man
               is
               created
               to
               the
               image
               of
               God.
            
             Now
             to
             be
             borne
             again
             ,
             is
             a
             worke
             of
             no
             lesse
             importance
             then
             our
             first
             creation
             :
             and
             therefore
             wholy
             to
             be
             ascribed
             to
             God
             as
             our
             creation
             is
             .
             Indeede
             Paul
             Phil.
             2.
             12.
             13.
             biddeth
             the
             Philippians
             
               worke
               out
               their
               saluation
               with
               feare
               and
               trembling
               :
            
             not
             meaning
             to
             ascribe
             vnto
             them
             a
             power
             of
             doing
             good
             by
             themselues
             .
             And
             therefore
             in
             the
             next
             verse
             he
             addeth
             ,
             
               It
               is
               God
               that
               worketh
               both
               the
               will
               and
               the
               deede
               :
            
             directly
             excluding
             all
             naturall
             free
             will
             in
             things
             spirituall
             :
             and
             yet
             withall
             he
             acknowledgeth
             ,
             that
             mans
             will
             hath
             a
             worke
             in
             doing
             that
             which
             is
             good
             ,
             not
             by
             nature
             ,
             but
             by
             grace
             .
             Because
             when
             God
             giues
             man
             power
             to
             will
             good
             things
             ,
             then
             he
             can
             will
             them
             :
             and
             when
             he
             giueth
             him
             a
             power
             to
             doe
             good
             ,
             then
             he
             can
             doe
             good
             ,
             and
             he
             doth
             it
             .
             For
             though
             there
             be
             not
             in
             mans
             conuersion
             a
             naturall
             cooperation
             of
             his
             will
             with
             Gods
             spirit
             ,
             yet
             is
             there
             a
             supernaturall
             cooperation
             by
             grace
             ,
             enabling
             man
             when
             he
             is
             to
             be
             conuerted
             ,
             to
             will
             his
             conuersion
             :
             according
             to
             which
             S.
             Paul
             saith
             ,
             1.
             
             Cor.
             15.
             10.
             
             
               I
               haue
               laboured
               in
               the
               faith
               ,
            
             but
             least
             
             any
             man
             should
             imagine
             ,
             that
             this
             was
             done
             by
             any
             naturall
             power
             :
             therefore
             he
             addeth
             ,
             
               yet
               not
               I
            
             ,
             that
             is
             ,
             not
             by
             any
             thing
             in
             me
             ,
             
               but
               Gods
               grace
               in
               mee
            
             ,
             inabling
             my
             will
             to
             doe
             the
             good
             I
             doe
             .
          
           
             
               Reason
               V.
            
             The
             iudgement
             of
             the
             auncient
             Church
             .
             a
             August
             .
             
               The
               will
               of
               the
               regenerate
               is
               kindled
               onely
               by
               the
               holy
               Ghost
               :
               that
               they
               may
               therefore
               bee
               able
               because
               they
               will
               thus
               :
               and
               they
               will
               thus
               because
               God
            
             workes
             in
             them
             to
             will.
             And
             ,
             b
             
               Wee
               haue
            
             lost
             our
             freewill
             ,
             
               to
               loue
               God
               by
               the
               greatnesse
               of
               our
               sinne
               .
            
             Serm.
             2.
             on
             the
             wordes
             of
             the
             Apostle
             .
             
               Man
               when
               hee
               was
               created
               ,
               receiued
               great
               strength
               in
               his
               free
               will
               :
               but
               by
               sinning
            
             he
             lost
             it
             .
             c
             Fulgentius
             ,
             
               God
               giueth
               grace
               freely
               to
               the
               vnworthy
               whereby
               the
               wicked
               man
               beeing
               iustified
               is
               inlightened
               ,
            
             with
             the
             gift
             of
             good
             will
             ,
             
               and
               with
               a
            
             facultie
             of
             doing
             good
             :
             
               that
               by
               mercy
               preuenting
               him
               he
               may
            
             begin
             to
             will
             well
             ,
             
               and
               by
               mercie
               comming
               after
               ,
               he
               may
               doe
               the
               good
               he
               will.
            
             Bernard
             saith
             ,
             d
             
               It
               is
               wholy
            
             the
             grace
             of
             God
             
               that
               wee
               are
               created
               ,
               healed
               ,
               saued
               .
            
             Concil
             .
             Arausic
             .
             2.
             cap.
             6.
             
             
               To
               beleeue
               and
               to
               will
               is
            
             giuen
             
               from
               aboue
               by
            
             infusion
             ,
             
               and
               inspiration
               of
               the
               holy
               Ghost
               .
            
             More
             testimonies
             and
             reasons
             might
             bee
             alleaged
             to
             prooue
             this
             conclusion
             ,
             but
             these
             shall
             suffice
             :
             now
             let
             vs
             see
             what
             reasons
             are
             alleaged
             to
             the
             contrarie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             this
             is
             all
             vvhich
             M.
             Perkins
             in
             his
             pretended
             dissent
             auerreth
             
             here
             ,
             and
             goeth
             about
             to
             proue
             in
             his
             fiue
             reasons
             follovving
             :
             the
             vvhich
             I
             vvill
             omitte
             ,
             as
             being
             all
             for
             vs.
             And
             if
             any
             man
             desire
             to
             see
             more
             to
             that
             purpose
             ,
             let
             him
             read
             the
             most
             learned
             vvorkes
             of
             that
             famous
             Cardinall
             ,
             and
             right
             Reuerend
             Archbishop
             Bellarmine
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             should
             ,
             at
             the
             least
             ,
             haue
             propounded
             his
             reasons
             ,
             that
             all
             men
             might
             haue
             seene
             whether
             they
             make
             for
             you
             ,
             or
             against
             you
             :
             but
             you
             tooke
             a
             wiser
             course
             for
             your
             own
             credit
             .
             Yet
             giue
             me
             leaue
             to
             shew
             ,
             that
             his
             conclusions
             are
             directly
             against
             you
             .
             
               
               
                 He
                 that
                 hath
                 naturally
                 free
                 will
                 to
                 receiue
                 a
                 good
                 motion
                 inspired
                 by
                 God
                 ,
                 hath
                 naturally
                 free
                 will
                 to
                 will
                 that
                 which
                 is
                 good
                 :
                 
                   for
                   to
                   receiue
                   such
                   a
                   motion
                   ,
                   is
                   to
                   will
                   that
                   which
                   is
                   good
                   .
                
              
               
                 But
                 euery
                 man
                 ,
                 
                   according
                   to
                
                 q
                 Thomas
                 ,
                 and
                 r
                 
                   the
                   Councill
                   of
                   Trent
                
                 ,
                 hath
                 naturally
                 free
                 will
                 ,
                 to
                 receiue
                 a
                 good
                 motion
                 inspiried
                 by
                 God
                 :
                 
                   for
                   else
                   he
                   cannot
                   receiue
                   any
                   ,
                   or
                   must
                   haue
                   some
                   habituall
                   grace
                   to
                   prepare
                   him
                   for
                   the
                   receiuing
                   of
                   it
                   .
                
              
               
                 Therefore
                 euery
                 man
                 hath
                 naturally
                 free
                 will
                 to
                 will
                 that
                 which
                 is
                 good
                 .
              
            
          
           
             This
             is
             your
             conclusion
             ;
             to
             which
             his
             are
             contrarie
             ,
             
               viz.
               Euery
               man
               naturally
               wants
               free
               will
               ,
               to
               will
               that
               which
               is
               good
               .
            
             Secondly
             ,
             
               Man
               ,
               by
               nature
               ,
               hath
               no
               power
               to
               will
               the
               things
               of
               God.
            
             Thirdly
             ,
             
               Men
               naturally
               haue
               no
               power
               to
               will
               the
               least
               good
               .
            
             Fourthly
             ,
             
               Man
               cannot
               naturally
               will
               his
               owne
               conuersion
               .
            
             The
             testimonies
             alleaged
             need
             neither
             confirmation
             ,
             nor
             explication
             .
             Bellarmines
             disputation
             shall
             be
             examined
             ,
             if
             it
             please
             God
             to
             giue
             leisure
             and
             opportunitie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             the
             very
             point
             controuersed
             ,
             concerning
             
               free
               vvill
            
             ,
             M.
             Perkins
             hath
             quite
             omitted
             ,
             vvhich
             consisteth
             in
             these
             tvvo
             points
             ,
             expressed
             in
             the
             Councell
             :
             First
             ,
             vvhether
             vve
             doe
             freely
             assent
             vnto
             the
             said
             grace
             ,
             vvhen
             it
             is
             offered
             vs
             ,
             that
             is
             ,
             vvhether
             it
             lie
             in
             our
             povver
             to
             refuse
             it
             ;
             And
             secondly
             ,
             vvhen
             vve
             concurre
             and
             vvorke
             vvith
             it
             ,
             vvhether
             vve
             could
             if
             vve
             listed
             refuse
             to
             vvorke
             vvith
             it
             .
             In
             both
             vvhich
             points
             vve
             hold
             the
             affirmatiue
             part
             ,
             and
             most
             sectaries
             of
             this
             time
             the
             negatiue
             .
             Of
             vvhich
             our
             Authour
             is
             silent
             :
             only
             by
             the
             vvay
             in
             his
             fourth
             reason
             ,
             toucheth
             tvvo
             texts
             out
             of
             S.
             Paul
             ,
             vvhich
             are
             commonly
             alleaged
             against
             free
             vvill
             .
          
           
             The
             fir●●
             .
             
               I
               haue
            
             (
             saith
             he
             )
             
               laboured
               more
               abundantly
               then
               all
               they
               ,
               yet
               not
               I
               ,
               but
               the
               grace
               of
               God
               ,
               vvhich
               is
               in
               me
               ,
            
             attributing
             the
             vvhole
             vvorke
             
             to
             grace
             .
             To
             vvhich
             I
             briefely
             ansvvere
             ,
             that
             they
             doe
             corrupt
             the
             text
             ,
             to
             make
             it
             seeme
             more
             currant
             for
             them
             :
             the
             Greeke
             hath
             only
             
               He
               sun
               emoi
            
             ,
             vvhich
             is
             ,
             vvith
             me
             ,
             not
             ,
             vvhich
             is
             in
             me
             ,
             so
             that
             the
             vvord
             in
             true
             construction
             makes
             much
             more
             for
             vs
             ,
             then
             against
             vs
             :
             Saint
             Paul
             affirmeth
             the
             grace
             of
             God
             ,
             vvhich
             vvas
             vvorking
             vvith
             him
             ,
             to
             haue
             done
             these
             things
             :
             And
             so
             Saint
             Augustine
             vvhom
             they
             pretend
             to
             follovv
             most
             in
             this
             matter
             ,
             expoundeth
             it
             .
             
               Yet
               not
               I
               ,
               but
               the
               grace
               of
               God
               vvith
            
             
             me
             ;
             that
             is
             ,
             
               not
               I
               alone
               ,
               but
               the
               grace
               of
               God
               with
               me
               .
               And
               by
               this
               ,
               neither
               the
               grace
               of
               God
               alone
               :
               neither
               he
               alone
               ,
               but
               the
               grace
               of
               God
               vvith
               him
               :
            
             thus
             Saint
             Augustine
             .
             The
             like
             sentence
             is
             in
             the
             booke
             of
             Wisdome
             .
             
             
               Send
               that
               (
               vvisdome
               )
               from
               thy
               holy
               heauen
               ,
               that
               it
               may
               be
               vvith
               me
               ,
               and
            
             
             
               labour
               vvith
               me
            
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             tooke
             that
             ,
             as
             the
             most
             principall
             point
             ,
             which
             doth
             most
             diminish
             the
             glorie
             of
             God
             ,
             the
             end
             of
             all
             true
             religion
             .
             s
             Now
             what
             opinion
             is
             more
             derogatorie
             to
             Gods
             glorie
             ,
             than
             that
             which
             giues
             mans
             will
             a
             power
             (
             by
             nature
             )
             to
             receiue
             grace
             ofered
             ,
             vpon
             an
             inward
             motion
             of
             God
             ,
             without
             any
             inclini●g
             of
             the
             will
             by
             him
             ?
             And
             this
             answers
             your
             former
             quesion
             ;
             denying
             that
             it
             lies
             in
             our
             owne
             power
             to
             refuse
             gra●e
             ,
             though
             we
             freely
             assent
             vnto
             it
             .
             There
             is
             a
             necessity
             of
             in●…llibilitie
             ,
             so
             that
             it
             cannot
             come
             to
             passe
             ,
             that
             a
             man
             ,
             inclin●d
             by
             Gods
             spirit
             ,
             should
             not
             receiue
             grace
             ;
             there
             is
             notwthstanding
             a
             freedome
             of
             will
             ,
             because
             the
             will
             is
             not
             compelled
             to
             assent
             .
             The
             second
             question
             is
             like
             the
             former
             and
             answered
             in
             like
             sort
             ,
             viz.
             that
             we
             might
             refuse
             ,
             in
             re●…ect
             of
             the
             nature
             of
             our
             will
             ,
             which
             is
             not
             forced
             to
             the
             choise
             ,
             that
             in
             the
             euent
             we
             cannot
             refuse
             ,
             because
             God
             frames
             our
             will
             ineuitably
             to
             make
             that
             choise
             .
          
           
             You
             saw
             it
             was
             not
             for
             you
             to
             deale
             with
             Master
             Perkins
             reasons
             ,
             as
             they
             were
             set
             downe
             by
             him
             ,
             for
             then
             it
             would
             haue
             been
             looked
             for
             that
             yo●
             should
             haue
             answered
             directly
             to
             all
             the
             places
             of
             Scrip●ure
             hee
             brings
             against
             the
             strength
             of
             fr●●will
             by
             nature
             .
             Therefore
             you
             shift
             off
             the
             matter
             ,
             and
             outof
             nine
             texts
             alleaged
             in
             this
             question
             ,
             you
             chuse
             onely
             th●e
             .
             Against
             which
             you
             thinke
             you
             are
             able
             to
             say
             somewh●
             .
             And
             what
             is
             it
             you
             say
             ?
             That
             Master
             Perkins
             attributes
             he
             whole
             to
             grace
             ;
             vtterly
             vntrue
             .
             For
             hee
             saith
             plainly
             ,
             t
             
               ●at
               there
               is
               a
               supernaturall
               cooperation
               of
               mans
               will
               ,
               with
               Gods
               s●rit
               ,
               by
               grace
               ,
               enabling
               him
               to
               will
               his
               conuersion
               .
            
             And
             addes
             fterwards
             ,
             
               Not
               I
               ,
               that
               is
               ,
               I
               by
               any
               thing
               in
               me
               ;
               but
               Gods
               grace
               ●…e
               enabling
               my
               will
               to
               doe
               that
               good
               ,
               I
               do
               .
            
             u
             If
             that
             translation
             ●rrupt
             the
             text
             ,
             Hierome
             corrupted
             it
             ,
             not
             we
             :
             and
             to
             say●e
             truth
             ,
             it
             is
             all
             one
             to
             vs
             ,
             whether
             you
             reade
             
               in
               me
            
             ,
             or
             wh●me
             ,
             so
             you
             acknowledge
             the
             strength
             ,
             whereby
             the
             Apole
             workes
             ,
             to
             be
             of
             God
             ,
             and
             not
             of
             nature
             .
             But
             for
             the
             prase
             ,
             the
             grace
             of
             God
             ,
             in
             the
             Scripture
             ,
             
             signifies
             either
             the
             loue
             and
             fauour
             of
             God
             ,
             which
             is
             wholy
             without
             a
             man
             ,
             or
             some
             gift
             of
             his
             ,
             which
             is
             a
             qualitie
             in
             the
             soule
             .
             Now
             it
             is
             a
             great
             deale
             more
             likely
             ,
             that
             the
             Apostle
             speakes
             of
             some
             gift
             of
             God
             within
             him
             ,
             whereby
             hee
             is
             made
             able
             to
             labour
             ,
             than
             of
             the
             fauour
             of
             God
             without
             him
             ,
             wherby
             his
             labour
             is
             blessed
             .
             We
             subscribe
             to
             *
             S.
             
               Austin
               ,
               That
               in
               all
               our
               good
               workes
               we
               have
               a
               part
            
             ;
             or
             rather
             ,
             that
             the
             worke
             it selfe
             is
             wholieours
             ,
             though
             both
             the
             grace
             ,
             whereby
             we
             are
             enabled
             to
             do
             it
             ,
             and
             the
             inclination
             whereby
             we
             are
             brought
             to
             doe
             i●
             ,
             proceede
             from
             the
             spirit
             of
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             text
             is
             .
             
               It
               is
               God
               that
               woreth
               in
               vs
               ,
               both
               to
               vvill
               and
               to
               accomplish
               .
            
             We
             graunt
             that
             it
             is
             God
             ,
             bu●ot
             he
             alone
             without
             vs
             ,
             for
             in
             
             the
             next
             words
             before
             ,
             Saint
             Paul
             ,
             saith
             
               Worke
               your
               saluation
               vvith
               feare
               and
               trembling
               .
            
             So
             that
             God
             worketh
             pincipally
             by
             stirring
             vs
             vp
             by
             his
             grace
             ,
             and
             also
             helping
             forward
             our
             wil
             ,
             to
             accomplish
             the
             worke
             ;
             but
             
             so
             sweetly
             and
             con●ormablie
             to
             our
             naure
             ,
             that
             his
             working
             taketh
             not
             away
             ,
             but
             helpeth
             forward
             our
             will
             toconcurre
             with
             him
             .
             Againe
             ,
             the
             whole
             may
             be
             attributed
             vnto
             God
             ,
             considering
             that
             the
             habits
             of
             grace
             infused
             ,
             be
             from
             him
             as
             sole
             efficient
             cause
             of
             them
             ,
             our
             actions
             indued
             also
             with
             grace
             ,
             being
             onely
             disposi●ons
             and
             no
             efficient
             cause
             of
             those
             habits
             :
             but
             this
             is
             an
             high
             point
             of
             ●choole
             Diuinitie
             ,
             very
             true
             ,
             but
             not
             easily
             to
             be
             conceiued
             of
             the
             vnlea●ed
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             also
             grant
             ,
             as
             I
             haue
             said
             ,
             that
             it
             is
             God
             with
             vs
             :
             herein
             wee
             differ
             ,
             that
             you
             ascribe
             no
             more
             to
             God
             in
             our
             first
             conuersion
             ,
             but
             a
             stirring
             of
             vs
             vp
             ,
             and
             helpng
             forward
             of
             our
             will
             ,
             leauing
             the
             euent
             to
             our
             choise
             ,
             an●
             so
             vncertaine
             :
             we
             affirme
             ,
             that
             God
             doth
             so
             work
             ,
             that
             he
             ●…clines
             the
             will
             ,
             so
             that
             the
             euent
             shall
             in
             fallibly
             ensue
             ther●…on
             .
             The
             whole
             may
             not
             be
             attributed
             to
             God
             ,
             though
             the
             habits
             of
             grace
             infused
             be
             from
             him
             ,
             as
             a
             sole
             efficient
             case
             of
             them
             .
             For
             the
             question
             is
             not
             how
             we
             come
             by
             these●abits
             ,
             but
             whether
             the
             actions
             done
             ,
             when
             we
             haue
             the
             hbits
             ,
             be
             ours
             or
             no
             ,
             speaking
             of
             good
             workes
             after
             iustifi●tion
             .
             If
             the
             question
             be
             of
             our
             first
             conuersion
             ,
             we
             say
             ●
             ,
             t●…
             act
             of
             beleeuing
             is
             ours
             ;
             but
             the
             grace
             ,
             by
             which
             we
             are
             eabled
             to
             beleeue
             ,
             is
             giuen
             by
             God
             ;
             and
             made
             effectual
             ;
             〈◊〉
             made
             to
             produce
             this
             effect
             of
             beleeuing
             ,
             by
             God
             also
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             One
             other
             obiection
             may
             be
             collected
             ou●
             of
             〈◊〉
             .
             Perkins
             third
             reason
             ,
             
             against
             free
             will
             ,
             which
             is
             touched
             ,
             as
             he
             saith
             ,
             by
             the
             holy
             Ghost
             ,
             in
             these
             
             words
             .
             
               VVhen
               vve
               vvere
               dead
               in
               sinnes
               .
            
             If
             a
             man
             by
             sinne
             become
             like
             a
             dead
             man
             ,
             he
             cannot
             concurre
             with
             God
             ,
             in
             his
             rising
             from
             sinne
             .
          
           
             Ansvvere
             .
             Sure
             it
             is
             ,
             that
             he
             cannot
             ,
             before
             God
             by
             his
             grace
             hath
             quickned
             ,
             and
             as
             it
             were
             reuiued
             him
             ,
             to
             which
             grace
             of
             God
             ,
             man
             giueth
             his
             free
             consent
             .
             How
             can
             that
             be
             ,
             if
             he
             were
             then
             dead
             ?
             Marry
             ,
             you
             must
             remember
             what
             hath
             been
             said
             before
             :
             that
             albeit
             man
             in
             sinne
             be
             dead
             in
             the
             way
             of
             grace
             ,
             yet
             he
             liueth
             naturally
             ,
             and
             hath
             free
             will
             in
             naturall
             and
             ciuill
             actions
             :
             which
             will
             of
             his
             being
             by
             grace
             fortified
             ,
             and
             as
             it
             were
             lifted
             vp
             vnto
             a
             higher
             degree
             of
             perfection
             ,
             can
             then
             concurre
             and
             worke
             with
             grace
             to
             faith
             ,
             and
             all
             good
             workes
             necessarie
             to
             life
             euerlasting
             .
             As
             (
             for
             example
             ,
             )
             a
             crab-tree
             ●…ocke
             hath
             no
             ability
             of
             it selfe
             to
             bring
             forth
             apples
             ,
             and
             therefore
             may
             be
             tearmed
             dead
             in
             that
             kind
             of
             good
             fruit
             .
             Yet
             let
             a
             sian●e
             of
             apples
             be
             ga●ted
             into
             it
             ,
             and
             it
             wil
             be
             are
             apples
             :
             euen
             so
             albeit
             our
             sower
             corrupt
             naure
             of
             it selfe
             be
             vnable
             to
             fructifie
             to
             life
             euerlasting
             ,
             yet
             hauing
             re●iued
             into
             it
             the
             heauenlie
             graft
             of
             Gods
             grace
             ,
             it
             is
             inabled
             to
             produce
             he
             sweete
             fruit
             of
             good
             workes
             :
             to
             which
             alludeth
             Saint
             
               Iames.
               Rece●e
               the
               ingrafted
               vvord
            
             ,
             
             
               vvhich
               can
               saue
               our
               soules
            
             :
             againe
             what
             more
             d●d
             then
             the
             earth
             ?
             and
             yet
             it
             being
             tilled
             and
             sowed
             ,
             doth
             bring
             forth
             ,
             a●…
             beare
             goodly
             corne
             :
             now
             the
             word
             and
             grace
             of
             God
             is
             compared
             by
             ●ur
             Sauiour
             himselfe
             vnto
             seede
             ,
             and
             our
             harts
             vnto
             the
             earth
             that
             recei●ed
             it
             :
             what
             meruaile
             
             then
             if
             we
             otherwise
             dead
             ,
             yet
             reuiued
             by
             this
             liuelyeed
             ,
             do
             yeeld
             plentie
             of
             pleasing
             fruit
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             question
             is
             not
             ,
             whether
             God
             can
             ma●e
             a
             man
             able
             to
             doe
             good
             workes
             ,
             or
             no
             (
             for
             of
             that
             no
             mandoubts
             :
             )
             but
             
             what
             a
             man
             can
             doe
             by
             nature
             ,
             to
             his
             owne
             co●…ersion
             .
             Master
             Perkins
             saith
             ,
             he
             is
             spiritually
             dead
             ,
             and
             there●…re
             can
             do
             nothing
             .
             You
             answere
             ,
             that
             he
             can
             doe
             something
             ,
             when
             God
             hath
             quickened
             him
             .
             But
             what
             can
             hee
             do●
             to
             the
             quickening
             of
             himselfe
             ?
             giue
             his
             free
             consent
             ,
             you
             say
             .
             Then
             it
             must
             needes
             follow
             ,
             that
             he
             hath
             power
             by
             na●…e
             to
             will
             his
             owne
             conuersion
             :
             for
             as
             yet
             hee
             hath
             receiued
             no
             grace
             ,
             but
             onely
             hath
             had
             a
             good
             motion
             made
             to
             him
             ,
             or
             inspired
             into
             him
             by
             God
             :
             of
             which
             by
             his
             owne
             free
             wil●
             he
             takes
             a
             liking
             ,
             and
             so
             attaines
             to
             iustifying
             grace
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Hauing
             hitherto
             explicated
             the
             state
             of
             the
             question
             ,
             and
             solued
             such
             
             obiections
             as
             may
             be
             gathered
             out
             of
             Master
             Perkins
             against
             it
             ,
             before
             I
             come
             to
             his
             solution
             of
             our
             arguments
             ,
             I
             will
             set
             downe
             some
             principall
             places
             ,
             both
             out
             of
             the
             Scriptures
             ,
             and
             auncient
             Fathers
             ,
             in
             defence
             of
             our
             Doctrine
             ,
             because
             he
             proposeth
             but
             few
             for
             vs
             ,
             and
             misapplieth
             them
             too
             .
             
          
           
           
             God
             hath
             appointed
             to
             bring
             them
             ,
             to
             chuse
             and
             like
             of
             saluation
             〈…〉
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Vnto
             these
             〈…〉
             of
             the
             old
             Testament
             ,
             (
             one
             vnder
             the
             law
             of
             Nature
             ,
             and
             the
             ●…er
             vnder
             Moyses
             law
             )
             let
             vs
             couple
             two
             more
             out
             of
             the
             new
             Testament
             ,
          
           
             The
             first
             may
             be
             those
             kind
             words
             of
             our
             Sauiour
             vnto
             the
             Iewes
             .
             Jerusalem
             ,
             
             
               Jerusalem
               ,
               &c.
               how
               often
               vvould
               I
               haue
               gathered
               together
               thy
               children
               as
               the
               hen
               doth
               her
               chick●●s
               vnder
               her
               vvings
               ,
               and
               thou
               vvouldest
               not
               :
            
             Which
             doth
             plainely
             demonstrate
             that
             there
             was
             no
             want
             ,
             either
             of
             Gods
             helpe
             inwardly
             ,
             or
             of
             Christs
             perswasion
             outwardly
             ,
             for
             their
             conuersion
             :
             and
             that
             the
             whole
             fault
             lay
             in
             their
             owne
             refusing
             ,
             and
             withstanding
             Gods
             grace
             ,
             as
             these
             words
             of
             Christ
             doe
             plainely
             witnes
             ,
             
               and
               thou
               vvouldest
               not
            
             .
          
           
             The
             last
             testimony
             is
             in
             the
             Reuelat
             ,
             where
             it
             is
             said
             in
             the
             person
             of
             God.
             
               I
               stand
               at
               the
               doore
               and
               knocke
               ,
               if
               any
               man
               shall
               heare
               my
               voice
               and
            
             
             
               open
               the
               gates
               ,
               I
               vvill
               enter
               in
               to
               him
               ,
               and
               vvill
               suppe
               vvith
               him
               ,
               and
               he
               vvith
               me
               .
            
             Marke
             well
             the
             words
             :
             God
             by
             his
             grace
             ,
             knocks
             at
             the
             dore
             of
             our
             harts
             ,
             he
             doth
             not
             breake
             it
             open
             ,
             or
             in
             any
             sort
             force
             it
             ,
             but
             attendeth
             ,
             that
             by
             our
             assenting
             to
             his
             call
             ,
             we
             open
             him
             the
             gates
             ,
             and
             then
             ,
             lo
             he
             with
             his
             heauenly
             gifts
             will
             enter
             in
             :
             otherwise
             he
             leaues
             vs.
             What
             can
             be
             more
             euident
             in
             confirmation
             of
             the
             freedome
             of
             mans
             will
             ,
             in
             working
             with
             Gods
             grace
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             h
             We
             acknowledge
             that
             the
             fault
             is
             wholy
             in
             euery
             man
             ,
             that
             is
             not
             saued
             :
             but
             wee
             denie
             ,
             that
             therefore
             he
             hath
             power
             ,
             by
             nature
             ,
             to
             chuse
             life
             when
             it
             is
             offered
             :
             he
             failes
             indeede
             in
             doing
             of
             that
             which
             hee
             might
             doe
             ,
             and
             ought
             to
             doe
             ,
             for
             his
             owne
             furtherance
             ,
             to
             this
             choise
             ;
             as
             the
             Iewes
             did
             ,
             in
             refusing
             to
             heare
             ,
             to
             meditate
             ,
             to
             yeeld
             to
             the
             miracles
             wrought
             by
             our
             Sauiour
             Christ
             ,
             and
             to
             beleeue
             the
             doctrine
             ;
             which
             they
             could
             in
             no
             reasonable
             sort
             gainsay
             .
             It
             was
             i
             
               voluntas
               signi
            
             ,
             not
             beneplaciti
             :
             God
             offered
             them
             the
             outward
             meanes
             of
             his
             word
             ,
             not
             the
             inward
             meanes
             of
             his
             spirit
             ,
             for
             their
             conuersion
             ,
             which
             k
             Lydia
             had
             .
          
           
             l
             To
             breake
             open
             the
             doore
             ,
             were
             to
             vse
             compulsion
             ;
             to
             m
             knock
             ,
             is
             to
             vse
             the
             outward
             meanes
             of
             conuerting
             a
             man
             ;
             or
             if
             you
             will
             ,
             to
             inspire
             a
             good
             purpose
             :
             vpon
             which
             if
             any
             man
             open
             ,
             out
             of
             doubt
             Christ
             will
             enter
             .
             But
             this
             doth
             no
             :
             prooue
             ,
             that
             a
             man
             vpon
             this
             motion
             ,
             can
             yeeld
             by
             the
             strength
             of
             his
             owne
             free
             will
             ,
             which
             is
             the
             point
             in
             question
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             these
             expresse
             places
             taken
             out
             of
             Gods
             word
             ,
             let
             vs
             ioyne
             the
             testimony
             
             of
             those
             most
             auncient
             Fathers
             ,
             against
             whose
             workes
             the
             Protestants
             can
             take
             no
             exception
             .
             The
             fi●●●
             shall
             be
             that
             excellent
             learned
             Martyr
             Iustinus
             in
             his
             Apologie
             ,
             who
             vnto
             the
             Emperour
             Aatonine
             speaketh
             thus
             .
             
               Vnlesse
               man
               by
               free
               vvill
               could
               she
               from
               soule
               dishonest
               deeds
               ,
               and
               follovv
               those
               that
               be
               faire
               and
               good
               ;
               he
               vvere
               vvithout
               fault
               ,
               as
               not
               being
               cause
               of
               such
               things
               as
               vvere
               done
               But
               vve
               Christians
               teach
               that
               mankind
               by
               free
               choise
               ,
               and
               free
               vvill
               ,
               doth
               both
               doe
               vvell
               ,
               and
               sinne
               .
            
          
           
             To
             him
             we
             will
             ioyne
             that
             h●ly
             Bishop
             and
             valiant
             Martyr
             Jreneus
             ,
             who
             of
             free
             will
             writeth
             thus
             ,
             
               not
               only
               in
               vvorkes
               ,
               but
               in
               faith
               also
               ,
               our
            
             
             
               Lord
               reserued
               liberty
               ,
               and
               freedome
               of
               vvill
               vnto
               man
               :
            
             saying
             ,
             
               be
               it
               done
               vnto
               thee
               ,
               according
               to
               thy
               faith
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             will
             adde
             to
             that
             worthie
             company
             ,
             Saint
             Cyprian
             :
             who
             vpon
             those
             words
             of
             our
             Sauiour
             ,
             
               vvill
               you
               also
               depart
            
             ,
             discourseth
             thus
             .
             
               Our
               Lord
               did
            
             
             
               not
               bitterly
               in●●igh
               against
               them
               ,
               vvhich
               forsooke
               him
               ,
               but
               rather
               vsed
               these
               gentle
               speeches
               to
               his
               Apostles
               ,
               vvill
               you
               also
               goe
               your
               vvay
               :
               and
               vvhy
               so
               ?
               Marry
               obseruing
               and
               keeping
            
             (
             as
             this
             holy
             Father
             declareth
             )
             
               that
               decree
               by
               vvhich
               man
               left
               vnto
               his
               liberty
               ,
               and
               put
               vnto
               his
               free
               choise
               ,
            
             *
             
               might
               deserue
               vnto
               himselfe
               ,
               either
               damnation
               ,
               or
               saluation
               .
            
             These
             three
             most
             auncient
             ,
             and
             most
             skilfull
             in
             Christian
             Religion
             ,
             and
             so
             zealous
             of
             Christian
             truth
             ,
             that
             they
             spent
             their
             blood
             in
             confirmation
             of
             it
             ,
             may
             suffice
             to
             certifie
             any
             indifferent
             reader
             ;
             what
             was
             the
             iudgement
             of
             the
             auncient
             and
             most
             pure
             Church
             ,
             concerning
             this
             article
             of
             free
             wl
             specially
             when
             the
             learnedst
             of
             our
             Aduersaries
             ,
             confesse
             all
             An●●quitie
             ,
             (
             excepting
             only
             S.
             Augustine
             )
             to
             haue
             beleeued
             and
             taught
             free
             will.
             Heare
             the
             words
             
             of
             one
             ,
             for
             all
             .
             
               Mathias
               Illyricus
            
             in
             his
             large
             ,
             long
             lying
             historie
             ,
             hauing
             rehearsed
             touching
             free
             will
             ,
             the
             testimonies
             of
             
               Iustine
               Ireneus
            
             and
             others
             ,
             saith
             .
             manner●lement
             ●lement
             ,
             
               Patriarch
               of
               Alexandria
               ,
               doth
               euery
               vvhere
               teach
               free
               vvill
               ,
               that
               it
               may
               appeare
            
             (
             say
             these
             Lutherans
             )
             
               not
               only
               the
               Doctors
               of
               that
               age
               to
               haue
               been
               in
               such
               darknes
               ,
               but
               also
               that
               it
               did
               much
               encrease
               in
               the
               ages
               follovving
               .
            
             See
             the
             wilfull
             blindnes
             of
             heresie
             .
             Illyricus
             confessing
             the
             best
             learned
             in
             the
             purest
             times
             of
             the
             Church
             ,
             to
             haue
             taught
             free
             will
             :
             yet
             had
             rather
             beleeue
             them
             to
             haue
             bin
             blindly
             led
             ,
             by
             the
             Apostles
             and
             then
             best
             Schollers
             ,
             who
             were
             their
             Masters
             :
             then
             to
             espy
             and
             amend
             his
             owne
             e●ror
             .
             These
             principall
             pillers
             of
             Christs
             Church
             were
             in
             darknes
             belike
             as
             Protestants
             must
             needes
             say
             :
             and
             that
             proud
             Persian
             and
             most
             wicked
             heretike
             Manes
             (
             of
             vvhom
             the
             Manichees
             are
             named
             )
             vvho
             first
             denied
             free
             vvill
             ,
             began
             to
             broach
             the
             true
             light
             of
             the
             nevv
             Gospell
             .
          
           
             n
             Iustin
             speakes
             of
             naturall
             actions
             ,
             not
             of
             spirituall
             :
             for
             these
             were
             vtterly
             vnknowne
             to
             the
             Emperour
             being
             a
             heathen
             .
             He
             speakes
             also
             ,
             perhaps
             ,
             against
             the
             imputation
             of
             fatall
             necessitie
             ,
             wherewith
             the
             Christians
             were
             charged
             in
             those
             times
             .
          
           
             o
             Irenaeus
             giues
             a
             man
             that
             freedome
             ,
             which
             is
             contrarie
             
             to
             constraint
             :
             God
             (
             saith
             he
             )
             
               made
               man
               free
               ,
               from
               the
               beginning
               ,
               &c.
            
             p
             
               not
               constrained
               by
               God.
            
             
          
           
             q
             Cyprian
             speakes
             of
             vsing
             ,
             or
             not
             vsing
             the
             outward
             meanes
             ;
             such
             ,
             as
             following
             Christ
             to
             heare
             the
             word
             of
             him
             ,
             whereof
             r
             the
             Euangelist
             there
             entreates
             .
             Now
             that
             this
             is
             in
             mans
             power
             ,
             and
             that
             it
             is
             a
             meanes
             to
             procure
             saluation
             ,
             or
             damnation
             ,
             who
             denies
             ?
             But
             Cyprian
             doth
             not
             say
             ,
             that
             it
             is
             in
             a
             mans
             power
             by
             nature
             ,
             to
             consent
             to
             Gods
             motion
             for
             his
             conuersion
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             It
             cannot
             reasonably
             be
             denied
             ,
             that
             ,
             in
             the
             point
             of
             free
             will
             ,
             some
             of
             the
             ancient
             writers
             ,
             before
             Austin
             ,
             *
             spake
             liker
             Philosophers
             ,
             than
             Diuines
             ;
             and
             gaue
             both
             occasion
             to
             Pelagius
             of
             his
             error
             ,
             though
             they
             fauoured
             it
             not
             ,
             and
             also
             aduantage
             for
             the
             confirming
             of
             it
             ;
             as
             the
             place
             of
             the
             s
             Centuries
             alleaged
             by
             you
             plainly
             prooues
             .
             Other
             of
             them
             also
             spake
             not
             so
             plaine
             ,
             as
             it
             was
             to
             be
             wished
             they
             had
             done
             :
             so
             that
             t
             Austin
             hath
             much
             adoe
             to
             defend
             them
             against
             Pelagius
             ,
             and
             in
             the
             entrance
             to
             his
             defence
             is
             faine
             to
             lay
             this
             foundation
             ,
             that
             
               he
               holds
               himselfe
               free
               for
               yeelding
               to
               any
               writings
               of
               men
               whatsoeuer
               .
            
          
           
             Here
             I
             vvould
             make
             an
             end
             of
             citing
             Authorities
             ,
             vvere
             it
             not
             that
             Caluin
             saith
             ,
             that
             albeit
             all
             other
             auncient
             vvriters
             be
             against
             him
             ,
             yet
             S.
             Augustine
             as
             he
             vaunteth
             ,
             is
             clearely
             for
             him
             in
             this
             point
             ,
             but
             the
             poore
             man
             is
             fouly
             deceiued
             ,
             asvvell
             in
             this
             ,
             as
             in
             most
             other
             matters
             .
             I
             vvill
             briefly
             proue
             ,
             and
             that
             out
             of
             those
             works
             which
             S.
             Augustine
             wrote
             after
             the
             Pelagian
             heresie
             was
             a
             foote
             ;
             for
             in
             his
             others
             ,
             Caluin
             acknowledgeth
             him
             to
             haue
             taught
             free
             vvill
             .
             Of
             our
             freedome
             in
             consenting
             to
             Gods
             grace
             ,
             he
             thus
             defineth
             ,
             
               to
               consent
               to
               Gods
               calling
               ,
               or
               not
               to
               consent
               ,
               lyeth
               in
               a
               mans
               ovvne
               vvill
               .
            
             Againe
             :
             
               VVho
               doth
               not
               see
               euery
               man
               to
               come
               ,
               or
               not
               to
               come
               ,
               by
               free
               vvill
               ?
               but
               this
               free
               vvill
               may
               be
               alone
               ,
               if
               he
               doe
               not
               come
               ,
               but
               it
               cannot
               be
               but
               holpen
               ,
               if
               he
               doe
               come
               .
            
             In
             another
             place
             ,
             
               that
               vve
               vvill
               (
               doe
               vvell
               )
               God
               vvill
               haue
               it
               to
               be
               his
               and
               ours
               ;
               his
               ,
               in
               calling
               vs
               ;
               ours
               ,
               in
               follovving
               him
               .
            
             Yea
             more
             :
             
               To
               Christ
               vvorking
               in
               him
               ,
               a
               man
               doth
               cooperate
               ,
               that
               is
               ,
               vvorketh
               vvith
               him
               ,
               both
               his
               ovvne
               iustification
               ,
               and
               life
               euerlasting
               :
            
             will
             you
             heare
             him
             speake
             yet
             more
             formally
             for
             vs
             ?
             
               We
               haue
               dealt
               vvith
               your
               brethren
               and
               ours
               ,
               as
               much
               as
               vve
               could
               :
               that
               they
               vvould
               hold
               out
               and
               continue
               in
               the
               sound
               Catholike
               faith
               ;
               the
               vvhich
               neither
               denieth
               free
               vvill
               ,
               to
               euill
               or
               good
               life
               ,
               nor
               doth
               attribute
               so
               much
               to
               it
               ,
               that
               it
               is
               vvorth
               any
               thing
               vvithout
               grace
               .
            
             So
             according
             to
             this
             most
             worthy
             Fathers
             iudgement
             ,
             the
             sound
             Catholike
             faith
             doth
             not
             deny
             free
             will
             ,
             as
             the
             old
             Manichees
             and
             our
             new
             Gospellers
             do
             ;
             nor
             esteeme
             
             it
             without
             grace
             able
             to
             doe
             any
             thing
             toward
             saluation
             ,
             as
             the
             Pelagians
             did
             .
             And
             to
             conclude
             ,
             heare
             S.
             Augustines
             answere
             vnto
             them
             ,
             vvho
             say
             ,
             that
             he
             ,
             when
             he
             commendeth
             grace
             ,
             denyeth
             free
             will.
             
               Much
               lesse
            
             
             
               vvould
               I
               say
               that
               ,
               vvhich
               thou
               lyinglie
               dost
               affirme
               me
               to
               say
               ,
               free
               vvill
               to
               be
               denied
               ,
               if
               grace
               be
               commended
               ,
               or
               grace
               to
               be
               denied
               ,
               if
               free
               vvill
               be
               commended
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Caluin
             doth
             not
             without
             cause
             affirme
             ,
             that
             Austin
             is
             for
             him
             ;
             not
             onely
             in
             his
             writings
             after
             the
             Pelagian
             heresie
             ,
             but
             in
             those
             before
             it
             also
             ;
             though
             in
             the
             former
             he
             u
             speak
             not
             so
             warily
             ,
             as
             in
             the
             latter
             ;
             yet
             his
             iudgement
             was
             all
             one
             .
          
           
             *
             Austin
             saith
             no
             more
             ,
             but
             that
             
               assenting
               ,
               or
               dissenting
               ,
               when
               God
               calles
               ,
               is
               an
               action
               of
               mans
               will.
            
             That
             the
             difference
             betwixt
             man
             and
             man
             ,
             why
             one
             beleeues
             ,
             and
             another
             doth
             not
             ,
             proceedes
             from
             the
             diuers
             worke
             of
             Gods
             spirit
             ,
             not
             from
             the
             choise
             of
             the
             parties
             ,
             he
             speakes
             most
             plainly
             in
             the
             same
             place
             .
             *
             
               God
               workes
               in
               a
               man
               the
               very
               willing
               to
               beleeue
               :
            
             and
             yet
             more
             ;
             nay
             ,
             
               If
               any
               man
               will
               draw
               vs
               to
               the
               searching
               of
               that
               depth
               ,
            
             y
             
               why
               this
               man
               is
               so
               perswaded
               ,
               that
               hee
               yeelds
               ,
               he
               is
               not
               ,
               there
               are
               onely
               two
               things
               ,
               which
               I
               thinke
               good
               to
               answere
               .
            
             z
             
               O
               the
               depth
               of
               the
               riches
               !
               And
               is
               there
               iniquitie
               with
               God
               ?
               Let
               him
               ,
               whom
               this
               answere
               mislikes
               ,
               seeke
               for
               some
               that
               are
               more
               learned
               ,
               but
               let
               him
               take
               heede
               that
               he
               finde
               not
               some
               that
               are
               more
               presumptuous
               .
            
             Imagine
             then
             what
             Austin
             thinkes
             of
             you
             Papists
             ,
             who
             confidently
             affirme
             ,
             that
             the
             reason
             of
             this
             difference
             proceedes
             from
             the
             good
             vse
             of
             free
             will
             in
             the
             beleeuer
             :
             not
             that
             you
             are
             more
             learned
             ,
             but
             that
             you
             are
             more
             presumptuous
             .
             a
             If
             you
             had
             added
             the
             words
             that
             follow
             immediatly
             in
             Austin
             ,
             you
             should
             haue
             needed
             no
             further
             answere
             .
             
               Free
               will
               ,
               if
               a
               man
               come
               to
               Christ
               ,
               cannot
               be
               but
               holpen
               ,
            
             b
             
               and
               so
               holpen
               ,
               that
               not
               onely
               he
               must
               know
               what
               is
               to
               be
               done
               ,
               but
               doe
               that
               he
               knowes
               :
               and
               therefore
               when
               God
               teaches
               ,
               not
               by
               the
               letter
               of
               the
               law
               ,
               but
               by
               the
               spirit
               of
               grace
               ,
               he
               teaches
               so
               ,
               that
               a
               man
               doth
               not
               onely
               see
               by
               knowledge
               that
               which
               he
               hath
               learned
               ,
               but
               also
               desire
               it
               by
               willing
               ,
               and
               performe
               it
               by
               doing
               .
               And
               by
               this
               diuine
               manner
               of
               teaching
               ,
               euen
               the
               will
               and
               worke
               it selfe
               ,
               not
               onely
               the
               naturall
               possibilitie
               of
               willing
               and
               working
               is
               holpen
               .
            
             c
             
               For
               if
               onely
               our
               power
               were
               helpt
               
               by
               this
               grace
               ,
               the
               Lord
               would
               thus
               speake
               :
               Euery
               one
               that
               hath
               heard
               of
               the
               Father
               ,
               and
               hath
               learned
               ,
               can
               come
               to
               me
               .
               But
               he
               said
               not
               so
               ;
               but
               euery
               one
               which
               hath
               heard
               of
               my
               Father
               ,
               and
               learned
               ,
               doth
               come
               to
               me
               .
               To
               haue
               power
               to
               come
               ,
            
             Pelagius
             d
             
               ascribes
               to
               nature
               ;
               or
               ,
               as
               of
               late
               he
               hath
               begun
               to
               speake
               ,
               to
               grace
               ,
               what
               grace
               soeuer
               he
               meane
               ;
               by
               which
               (
               as
               he
               saith
               )
               our
               possibilitie
               is
               helped
               :
               but
               to
               come
               ,
               is
               in
               will
               and
               worke
               .
               It
               followes
               not
               ,
               that
               he
               which
               can
               come
               ,
            
             e
             
               comes
               ,
               vnlesse
               he
               will
               ,
               and
               doe
               so
               ;
               but
               euery
               one
               that
               hath
               learned
               of
               the
               Father
               ,
               not
               onely
               can
               come
               ,
               but
               comes
               .
            
             I
             haue
             set
             downe
             these
             words
             of
             Austin
             at
             large
             ,
             as
             well
             that
             it
             may
             appeare
             with
             what
             conscience
             this
             man
             cites
             the
             Fathers
             ,
             as
             that
             S.
             Austins
             iudgement
             of
             this
             point
             may
             be
             fully
             knowne
             to
             all
             men
             .
          
           
             There
             is
             great
             reason
             that
             wee
             should
             expound
             f
             such
             short
             sentences
             as
             this
             ,
             by
             such
             large
             discourses
             as
             the
             former
             :
             but
             if
             we
             knew
             not
             that
             ,
             this
             place
             makes
             nothing
             against
             vs
             :
             for
             we
             haue
             graunted
             already
             ,
             that
             to
             will
             is
             our
             worke
             ,
             but
             wee
             say
             further
             ,
             that
             Gods
             calling
             ,
             as
             his
             teaching
             ,
             in
             g
             that
             other
             place
             of
             Austin
             ,
             works
             in
             vs
             ,
             not
             only
             to
             be
             able
             to
             will
             ,
             but
             to
             will
             indeede
             .
          
           
             I
             h
             say
             of
             this
             as
             of
             the
             former
             ,
             that
             it
             is
             not
             contrarie
             to
             our
             doctrine
             :
             for
             we
             acknowledge
             ,
             that
             in
             our
             iustification
             ,
             and
             saluation
             after
             election
             ,
             we
             worke
             with
             God
             ;
             but
             not
             ,
             as
             I
             haue
             often
             answered
             ,
             by
             any
             naturall
             power
             of
             our
             free
             will
             ,
             nor
             by
             any
             choyse
             of
             our
             owne
             ,
             to
             which
             we
             are
             not
             inclined
             and
             brought
             by
             Gods
             spirit
             .
          
           
             We
             say
             with
             i
             S.
             Austin
             ,
             both
             in
             words
             and
             meaning
             ,
             that
             true
             religion
             neither
             denies
             free
             will
             ,
             either
             to
             a
             good
             or
             bad
             life
             ,
             nor
             giues
             so
             much
             to
             it
             ,
             that
             it
             should
             be
             of
             any
             force
             without
             grace
             ;
             and
             we
             adde
             ,
             that
             therefore
             your
             religion
             is
             false
             ,
             because
             it
             affirmes
             ,
             that
             the
             will
             of
             man
             can
             ,
             by
             nature
             ,
             assent
             to
             a
             good
             motion
             inspired
             .
             So
             to
             commend
             free
             will
             is
             indeede
             to
             deny
             grace
             ;
             but
             to
             holde
             them
             both
             ,
             as
             I
             haue
             proued
             Austin
             did
             out
             of
             these
             very
             places
             which
             you
             alleage
             for
             your
             opinion
             ,
             and
             as
             we
             doe
             ,
             going
             not
             an
             haires
             breadth
             from
             him
             in
             this
             question
             ,
             is
             to
             glorifie
             Gods
             mercie
             ,
             and
             confesse
             our
             owne
             weaknes
             ;
             which
             is
             
             the
             end
             of
             his
             loue
             to
             vs
             ,
             in
             the
             whole
             worke
             of
             our
             saluation
             .
          
        
         
           
             III.
             Obiections
             of
             Papists
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               I.
            
             First
             they
             alleadge
             that
             man
             by
             nature
             may
             doe
             that
             which
             is
             good
             ,
             and
             therefore
             will
             that
             which
             is
             good
             :
             for
             none
             can
             doe
             that
             which
             hee
             neither
             willeth
             nor
             thinketh
             to
             doe
             ,
             but
             first
             wee
             must
             will
             and
             then
             doe
             .
             Now
             (
             say
             they
             )
             men
             can
             doe
             good
             by
             nature
             ,
             as
             giue
             almes
             ,
             speake
             the
             trueth
             ,
             doe
             iustice
             ,
             and
             practise
             other
             duties
             of
             ciuill
             vertue
             :
             and
             therefore
             will
             that
             which
             is
             good
             .
             I
             answer
             ,
             that
             a
             naturall
             man
             may
             doe
             good
             workes
             for
             the
             substance
             of
             the
             outwarde
             worke
             :
             but
             not
             in
             regarde
             of
             the
             goodnesse
             of
             the
             manner
             :
             these
             are
             two
             diuers
             things
             .
             A
             man
             without
             supernaturall
             grace
             may
             giue
             almes
             ,
             doe
             iustice
             ,
             speake
             the
             truth
             ,
             &c.
             which
             bee
             good
             things
             considered
             in
             themselues
             as
             God
             hath
             commaunded
             them
             ;
             but
             he
             cannot
             doe
             them
             well
             .
             To
             thinke
             good
             things
             and
             to
             doe
             good
             things
             are
             naturall
             workes
             :
             but
             to
             thinke
             good
             things
             in
             a
             good
             manner
             ,
             and
             to
             doe
             them
             well
             ,
             so
             as
             God
             may
             accept
             the
             action
             done
             ,
             are
             workes
             of
             grace
             .
             And
             therefore
             the
             good
             thing
             done
             by
             a
             naturall
             man
             is
             a
             sinne
             ,
             in
             respect
             of
             the
             doer
             :
             because
             it
             failes
             both
             for
             his
             right
             beginning
             ,
             which
             is
             a
             pure
             heart
             ,
             good
             conscience
             ,
             and
             faith
             vnfained
             ;
             as
             also
             for
             his
             end
             ,
             which
             is
             the
             glory
             of
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             in
             fevv
             vvords
             I
             vvill
             passe
             ouer
             the
             obiections
             vvhich
             he
             frameth
             
             in
             our
             names
             .
             But
             misapplieth
             them
             .
          
           
             
               First
               Obiection
            
             .
             That
             man
             can
             doe
             good
             by
             nature
             ,
             as
             giue
             almes
             ,
             do
             Iustice
             ,
             speake
             the
             truth
             ,
             &c.
             
             And
             therefore
             vvill
             them
             vvithout
             the
             helpe
             of
             grace
             .
             This
             argument
             we
             vse
             to
             proue
             liberty
             of
             wil
             in
             ciuil
             and
             morall
             matters
             ,
             euen
             in
             the
             corrupted
             state
             of
             man
             ,
             and
             it
             doth
             demonstrate
             it
             :
             and
             M.
             Perkins
             in
             his
             third
             conclusion
             doth
             *
             graunt
             it
             .
             An
             ●his
             
             answere
             here
             is
             farre
             from
             the
             purpose
             ,
             for
             albeit
             (
             saith
             he
             )
             touching
             the
             substance
             of
             the
             worke
             it
             be
             good
             ,
             yet
             it
             faileth
             both
             in
             the
             beginning
             ,
             because
             it
             proceeds
             not
             from
             a
             pure
             hart
             ,
             and
             a
             faith
             vnfeined
             :
             and
             also
             in
             the
             end
             w●ich
             is
             not
             the
             glory
             of
             God.
             
          
           
             Ansvvere
             .
             It
             faileth
             neither
             in
             the
             one
             nor
             other
             :
             for
             that
             almes
             may
             issue
             out
             of
             a
             true
             naturall
             compassion
             ,
             which
             is
             a
             sufficient
             good
             fountaine
             to
             make
             a
             worke
             morally
             good
             :
             faith
             and
             grace
             do
             purge
             the
             hart
             ,
             and
             are
             necessarie
             onely
             for
             good
             and
             meritorious
             workes
             :
             Againe
             being
             done
             to
             relieue
             the
             poore
             mans
             necessity
             ,
             God
             his
             Creator
             &
             Master
             ,
             is
             thereby
             glorified
             .
             And
             so
             albeit
             the
             man
             thought
             not
             of
             God
             in
             particular
             :
             yet
             God
             being
             the
             finall
             end
             of
             all
             good
             ,
             any
             good
             action
             of
             it selfe
             ,
             is
             directed
             tovvards
             him
             ,
             vvhen
             the
             man
             putteth
             no
             other
             contrarie
             end
             thereunto
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             ,
             as
             any
             man
             may
             see
             ,
             grants
             a
             freedome
             of
             will
             in
             morall
             actions
             ,
             but
             denies
             those
             actions
             to
             be
             good
             ,
             in
             regard
             of
             the
             goodnes
             of
             the
             manner
             :
             and
             afterward
             ,
             
               A
               man
               may
               giue
               almes
               ,
               &c.
            
             which
             are
             good
             things
             ,
             considered
             as
             they
             are
             commanded
             of
             God
             :
             but
             hee
             cannot
             doe
             them
             wel
             ,
             that
             is
             ,
             so
             as
             God
             may
             accept
             of
             the
             action
             done
             .
             If
             you
             will
             replie
             vpon
             M.
             Perkins
             ,
             you
             must
             proue
             ,
             that
             such
             workes
             of
             a
             naturall
             man
             will
             be
             accepted
             of
             God
             ;
             but
             that
             you
             cannot
             do
             .
             k
             For
             the
             person
             must
             be
             accepted
             before
             the
             worke
             ;
             l
             and
             without
             faith
             he
             cannot
             be
             accepted
             ,
             nor
             haue
             faith
             being
             a
             naturall
             man.
             The
             summe
             of
             the
             answere
             is
             ,
             if
             it
             be
             not
             done
             as
             the
             law
             requires
             ,
             it
             is
             not
             a
             good
             worke
             :
             if
             it
             be
             ,
             it
             is
             meritorious
             ,
             and
             so
             must
             be
             accepted
             of
             God.
             
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               II.
            
             God
             hath
             commaunded
             all
             men
             to
             beleeue
             and
             repent
             :
             therefore
             they
             haue
             naturall
             free
             will
             ,
             by
             vertue
             whereof
             (
             beeing
             helped
             by
             the
             spirit
             of
             God
             )
             they
             can
             beleeue
             and
             repent
             .
             Ans.
             This
             reason
             is
             not
             good
             :
             for
             by
             such
             commaundements
             God
             shewes
             not
             what
             men
             are
             able
             to
             doe
             ;
             but
             what
             they
             should
             doe
             ,
             and
             what
             they
             cannot
             doe
             .
             Againe
             ,
             the
             reason
             is
             not
             well
             framed
             ,
             it
             ought
             rather
             to
             bee
             thus
             ;
             because
             God
             giues
             men
             commaundement
             to
             repent
             and
             beleeue
             ,
             therefore
             they
             haue
             power
             to
             repent
             and
             beleeue
             ,
             either
             by
             nature
             
             or
             by
             grace
             ,
             and
             then
             we
             hold
             with
             them
             .
             For
             when
             God
             in
             the
             Gospel
             commandeth
             men
             to
             repent
             and
             to
             beleeue
             ,
             at
             the
             same
             time
             by
             his
             grace
             he
             inableth
             them
             both
             to
             will
             or
             desire
             to
             beleeue
             and
             repent
             ,
             as
             also
             actually
             to
             repent
             and
             beleeue
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             2.
             
             Obiect
             .
             God
             hath
             commaunded
             all
             to
             beleeue
             and
             repent
             ,
             therefore
             they
             haue
             naturall
             free
             will
             ,
             by
             vertue
             whereof
             being
             helped
             by
             the
             spirit
             of
             God
             ,
             they
             can
             beleeue
             .
             The
             force
             of
             the
             argument
             consisteth
             in
             this
             ,
             that
             God
             being
             a
             good
             Lord
             ,
             will
             not
             commaund
             any
             man
             to
             doe
             that
             ,
             which
             he
             is
             no
             way
             able
             to
             doe
             .
          
           
             Ans.
             M.
             Perkins
             ansvvereth
             in
             effect
             (
             for
             his
             vvords
             be
             obscure
             )
             that
             
             God
             commaundeth
             that
             ,
             vvhich
             we
             be
             not
             able
             to
             performe
             ,
             but
             that
             which
             we
             should
             doe
             :
             Then
             I
             hope
             he
             vvill
             admitte
             that
             he
             vvill
             enable
             vs
             by
             his
             grace
             to
             doe
             it
             ,
             or
             else
             hovv
             should
             vve
             doe
             it
             ?
             God
             surely
             doth
             not
             bind
             vs
             by
             commandement
             to
             any
             impossible
             thing
             ,
             he
             is
             no
             tyrant
             ,
             but
             telleth
             vs
             ,
             
               that
               his
               yoke
               is
               sweet
               ,
               and
               his
               burthen
               easie
               .
            
             And
             S.
             John
             vvitnesseth
             ,
             
               that
               his
               commaundements
               are
               not
               heauy
               .
            
             He
             vvas
             farre
             off
             
             from
             thinking
             that
             God
             vvould
             tye
             any
             man
             by
             lavv
             ,
             to
             doe
             that
             which
             he
             was
             altogether
             vnable
             to
             performe
             .
             This
             in
             the
             end
             M.
             Perkins
             himselfe
             approueth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             denies
             the
             consequence
             of
             the
             enthymem
             ,
             viz.
             That
             therefore
             men
             haue
             free
             will
             to
             beleeue
             and
             repent
             ,
             because
             God
             commands
             them
             to
             beleeue
             and
             repent
             ;
             you
             to
             helpe
             the
             matter
             ,
             giue
             a
             reason
             of
             the
             consequence
             ,
             God
             being
             a
             good
             Lord
             ,
             will
             not
             command
             any
             man
             to
             do
             that
             ,
             which
             he
             is
             no
             way
             able
             to
             do
             :
             therefore
             since
             God
             commands
             men
             to
             beleeue
             and
             repent
             ,
             they
             haue
             free
             will
             to
             beleeue
             and
             repent
             .
             Here
             the
             consequence
             is
             worse
             than
             before
             ;
             for
             who
             sees
             not
             that
             there
             may
             be
             other
             meanes
             of
             beleeuing
             &
             repenting
             ?
             namely
             ,
             inclining
             the
             wil
             by
             grace
             .
             The
             antecedent
             also
             is
             false
             :
             for
             God
             being
             a
             good
             Lord
             ,
             may
             inioyne
             his
             seruant
             that
             ,
             which
             he
             made
             him
             able
             to
             performe
             ,
             m
             though
             by
             his
             owne
             fault
             he
             be
             now
             vnable
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
            
             If
             man
             haue
             no
             free
             will
             to
             sinne
             ,
             or
             not
             to
             sinne
             ,
             then
             no
             man
             is
             to
             be
             punished
             for
             his
             sinnes
             :
             because
             he
             finneth
             by
             a
             necessitie
             not
             to
             bee
             auoided
             .
             Answere
             ,
             The
             reason
             is
             not
             good
             :
             for
             though
             man
             cannot
             but
             sinne
             ,
             yet
             is
             the
             fault
             in
             
             himselfe
             ,
             and
             therefore
             he
             is
             to
             be
             punished
             ;
             as
             a
             bankrupt
             is
             not
             therefore
             freed
             from
             his
             debtes
             ,
             because
             he
             is
             not
             able
             to
             pay
             them
             :
             but
             the
             bils
             against
             him
             stand
             in
             force
             ,
             because
             the
             debt
             comes
             through
             his
             owne
             default
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             3
             Obiect
             .
             If
             man
             haue
             no
             free
             will
             to
             sinne
             ,
             or
             not
             to
             sin
             ,
             then
             no
             man
             is
             to
             be
             punished
             for
             his
             sinnes
             ,
             because
             he
             sinneth
             by
             a
             necessity
             ,
             not
             to
             be
             auoided
             .
          
           
             He
             answereth
             ,
             that
             the
             reason
             is
             not
             good
             ;
             for
             ,
             though
             man
             cannot
             but
             sinne
             ,
             yet
             is
             the
             fault
             in
             himselfe
             ,
             and
             therefore
             is
             to
             be
             punished
             .
             Against
             which
             ,
             I
             say
             that
             this
             answere
             supposeth
             that
             which
             is
             false
             ,
             to
             wit
             ,
             that
             a
             man
             in
             sinne
             ,
             cannot
             choose
             but
             sinne
             :
             for
             by
             the
             helpe
             of
             
             God
             ,
             who
             desireth
             all
             sinners
             conuersion
             ,
             and
             thereunto
             affordeth
             grace
             sufficient
             ;
             a
             sinner
             in
             a
             moment
             ,
             may
             call
             for
             grace
             and
             repent
             him
             :
             and
             so
             choose
             whether
             he
             will
             sin
             or
             no
             ,
             and
             consequently
             hath
             free
             vvill
             to
             sin
             or
             not
             to
             sin
             :
             And
             that
             example
             of
             a
             bankerupt
             is
             not
             to
             purpose
             ,
             for
             he
             cannot
             when
             he
             will
             ,
             satisfie
             his
             creditours
             ,
             who
             content
             not
             themselues
             
             vvith
             his
             repentance
             ,
             vvithout
             repay
             of
             their
             money
             ,
             as
             God
             doth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Here
             againe
             Master
             Perkins
             denies
             the
             consequence
             ;
             that
             therefore
             a
             man
             is
             not
             to
             be
             punished
             for
             sinning
             ,
             because
             he
             hath
             no
             free
             will
             to
             sinne
             ,
             or
             not
             to
             sinne
             .
             The
             reason
             of
             his
             denial
             is
             that
             ,
             which
             I
             answered
             in
             the
             second
             obiection
             :
             he
             may
             iustly
             be
             punished
             ,
             though
             he
             haue
             not
             free
             will
             not
             to
             sinne
             ,
             because
             it
             is
             by
             his
             owne
             fault
             that
             he
             hath
             it
             not
             .
             You
             replie
             ,
             that
             the
             answere
             supposeth
             that
             which
             is
             false
             .
             The
             answere
             doth
             not
             suppose
             it
             ,
             but
             ,
             as
             I
             haue
             shewed
             ,
             plainly
             denies
             the
             consequence
             .
             How
             your
             conceit
             ,
             that
             euery
             man
             hath
             helpe
             of
             God
             ,
             so
             that
             he
             may
             repent
             and
             beleeue
             when
             he
             will
             ,
             can
             stand
             with
             Austins
             iudgement
             before
             set
             downe
             ,
             let
             euery
             man
             ,
             that
             hath
             reason
             ,
             consider
             .
             The
             example
             of
             the
             bankerupt
             is
             fully
             to
             the
             purpose
             ;
             for
             which
             Master
             Perkins
             brings
             it
             ,
             to
             shew
             ,
             that
             a
             man
             is
             not
             alwaies
             therfore
             to
             be
             borne
             with
             ,
             for
             not
             doing
             that
             which
             hee
             is
             inioyned
             ,
             because
             hee
             cannot
             doe
             it
             :
             for
             when
             it
             is
             through
             his
             owne
             fault
             that
             hee
             cannot
             ,
             why
             should
             hee
             escape
             ?
          
           
             Now
             concerning
             the
             force
             of
             this
             argument
             ,
             heare
             S.
             Augustines
             opinion
             
             in
             these
             wordes
             .
             
               Neither
               are
               we
               here
               to
               search
               obscure
               bookes
               to
               
               learne
               ,
               that
               no
               man
               is
               worthy
               of
               dispraise
               or
               punishment
               ,
               which
               doth
               not
               that
               ,
               vvhich
               he
               cannot
               doe
               :
               for
            
             (
             saith
             he
             )
             
               doe
               not
               shepheards
               vpon
               the
               dovvnes
               ,
            
             
             
               sing
               these
               things
               ?
               doe
               not
               Poets
               vpon
               the
               stages
               ,
               act
               them
               ?
               Doe
               not
               the
               vnlearned
               in
               their
               assemblies
               ,
               and
               the
               learned
               in
               their
               libraries
               acknovvledge
               them
               ?
               Doe
               not
               maisters
               in
               the
               schooles
               ,
               and
               Prelats
               in
               the
               pulpits
               ,
               and
               finally
               all
               mankind
               throughout
               the
               vvhole
               vvorld
               ,
               confesse
               and
               teach
               this
               ?
            
             to
             wit
             ,
             that
             no
             man
             is
             to
             be
             punished
             ,
             because
             he
             did
             that
             ,
             which
             he
             could
             not
             choose
             but
             doe
             .
             Should
             he
             not
             then
             (
             according
             to
             S.
             Augustines
             
             censure
             )
             be
             hissed
             out
             of
             all
             honest
             company
             of
             men
             ,
             that
             denieth
             this
             so
             manifest
             a
             truth
             ;
             confessed
             by
             all
             Mankind
             ?
             How
             grosse
             is
             this
             heresie
             ,
             that
             so
             hoodeth
             a
             man
             ,
             and
             hardneth
             him
             ,
             that
             be
             he
             learned
             ,
             yet
             he
             blusheth
             not
             to
             deny
             roundly
             ,
             that
             which
             is
             so
             euident
             in
             reason
             ,
             that
             euen
             naturall
             sense
             ,
             doth
             teach
             it
             vnto
             shepheards
             ?
             God
             of
             his
             infinite
             mercie
             ,
             deliuer
             vs
             from
             this
             straunge
             light
             of
             the
             new
             Gospell
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Saint
             Austin
             disputing
             in
             that
             booke
             n
             against
             the
             Manichees
             ,
             who
             hold
             that
             there
             were
             two
             soules
             in
             euery
             creature
             ,
             of
             two
             diuers
             substances
             ;
             the
             one
             good
             ,
             the
             other
             bad
             ,
             by
             which
             they
             are
             forced
             to
             doe
             good
             or
             euill
             ,
             as
             either
             of
             them
             could
             ouercome
             other
             ;
             refutes
             them
             by
             this
             reason
             ,
             among
             other
             ,
             that
             if
             men
             doe
             well
             or
             ill
             ,
             by
             constraint
             ,
             they
             were
             neither
             to
             be
             praised
             ,
             nor
             dispraised
             for
             it
             .
             That
             he
             is
             thus
             to
             be
             vnderstood
             ,
             not
             onely
             the
             course
             of
             his
             disputation
             shewes
             ,
             but
             also
             the
             definition
             that
             he
             brings
             of
             will
             :
             Will
             (
             saith
             o
             
               Austin
               )
               is
               a
               motion
               of
               the
               minde
            
             (
             p
             
               no
               man
               constraining
               it
               )
               to
            
             q
             
               the
               not
               losing
               ,
               or
               to
               the
               getting
               of
               something
               .
            
             I
             shewed
             before
             that
             we
             admit
             no
             such
             necessitie
             of
             sinning
             ,
             but
             onely
             affirme
             ,
             that
             whatsoeuer
             a
             naturall
             man
             doth
             ,
             it
             is
             sinfull
             :
             so
             that
             wee
             grant
             him
             libertie
             from
             constraint
             ,
             for
             the
             doing
             ,
             or
             not
             doing
             this
             or
             that
             action
             ;
             but
             denie
             ,
             that
             any
             action
             he
             doth
             is
             free
             from
             sinne
             ,
             and
             therefore
             he
             sins
             necessarily
             in
             all
             he
             doth
             .
          
        
      
       
         
           The
           second
           poynt
           .
           Of
           Originall
           sinne
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           The
           next
           point
           to
           be
           handled
           ,
           is
           concerning
           
             Originall
             sinne
          
           after
           baptisme
           ;
           that
           is
           ,
           how
           farforth
           it
           remaineth
           after
           baptisme
           .
           A
           point
           to
           bee
           well
           considered
           ,
           
           because
           hereupon
           depend
           many
           points
           of
           Poperie
           .
        
         
           
             I.
             Our
             consent
             .
          
           
             
               Conclus
               .
               I.
            
             They
             say
             naturall
             corruption
             after
             baptisme
             is
             abolished
             ,
             and
             so
             say
             we
             :
             but
             let
             vs
             see
             how
             farre
             it
             is
             abolished
             .
             In
             originall
             sinne
             are
             three
             things
             ;
             I.
             the
             punishment
             ,
             which
             is
             the
             first
             and
             second
             death
             .
             II.
             Guiltines
             ,
             which
             is
             the
             binding
             vp
             of
             the
             creature
             vnto
             punishment
             .
             III.
             the
             fault
             or
             the
             offending
             of
             God
             ,
             vnder
             which
             I
             comprehend
             our
             guiltines
             in
             Adams
             first
             offence
             ,
             as
             also
             the
             corruption
             of
             the
             heart
             :
             which
             is
             ,
             a
             naturall
             inclination
             and
             pronenes
             to
             any
             thing
             that
             is
             euill
             ,
             or
             against
             the
             law
             of
             God.
             For
             the
             first
             wee
             say
             ,
             that
             after
             baptisme
             in
             the
             regenerate
             ,
             the
             punishment
             of
             originall
             sin
             is
             taken
             away
             ;
             
               There
               is
               no
               condemnation
            
             (
             saith
             the
             Apostle
             )
             
               to
               them
               that
               be
               in
               Christ
               Iesus
               .
            
             Rom.
             8.
             1.
             
             For
             the
             second
             ,
             that
             is
             ,
             guiltines
             ,
             we
             further
             condescend
             and
             say
             ;
             that
             is
             also
             taken
             away
             in
             them
             that
             are
             borne
             anew
             :
             for
             considering
             there
             is
             no
             condemnation
             to
             them
             ,
             there
             is
             nothing
             to
             bind
             them
             to
             punishment
             .
             Yet
             this
             caueat
             must
             be
             remembred
             ,
             namely
             ,
             that
             the
             guiltines
             is
             remoued
             from
             the
             person
             regenerate
             ,
             not
             from
             the
             sinne
             in
             the
             person
             :
             but
             of
             this
             more
             afterward
             .
             Thirdly
             ,
             the
             guilt
             in
             Adams
             first
             offence
             is
             pardoned
             .
             And
             touching
             the
             corruption
             of
             the
             heart
             ,
             I
             auouch
             two
             things
             .
             I.
             That
             ,
             that
             very
             power
             or
             strength
             whereby
             it
             raigneth
             in
             man
             ,
             is
             taken
             away
             in
             the
             regenerate
             .
             II.
             That
             this
             corruption
             is
             abolished
             (
             as
             also
             the
             fault
             of
             euery
             actual
             sinne
             past
             )
             so
             farre
             forth
             as
             it
             is
             the
             fault
             and
             sinne
             of
             the
             man
             in
             
             whom
             it
             is
             .
             Indeede
             it
             remaines
             till
             death
             ,
             and
             it
             is
             sinne
             considered
             in
             it selfe
             ,
             so
             long
             as
             it
             remaines
             ,
             but
             it
             is
             not
             imputed
             vnto
             the
             person
             :
             and
             in
             that
             respect
             is
             as
             though
             it
             were
             not
             ;
             it
             being
             pardoned
             .
          
           
             
               Annotations
               vpon
               our
               Consent
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             First
             ,
             we
             say
             not
             ,
             that
             the
             punishment
             of
             Originall
             sinne
             is
             in
             it
             ,
             or
             any
             part
             of
             it
             ,
             but
             rather
             a
             due
             correction
             ,
             and
             as
             it
             were
             an
             expulsion
             of
             it
             :
             this
             is
             but
             a
             peccadillo
             .
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Neither
             doe
             we
             say
             ,
             that
             the
             punishment
             of
             originall
             sin
             is
             in
             it
             ,
             or
             any
             part
             of
             it
             ,
             but
             that
             ,
             in
             handling
             that
             point
             ,
             it
             is
             to
             be
             considered
             ;
             much
             lesse
             doe
             we
             charge
             you
             with
             saying
             so
             .
             What
             it
             is
             you
             call
             a
             peccadillo
             ,
             or
             small
             sinne
             ,
             I
             vnderstand
             not
             certainly
             .
             If
             you
             meane
             that
             originall
             sinne
             is
             small
             ,
             and
             deserues
             no
             punishment
             ,
             but
             a
             due
             correction
             ,
             either
             r
             the
             death
             of
             all
             men
             in
             Adam
             is
             no
             punishment
             ,
             or
             God
             punisheth
             without
             desert
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             there
             lurketh
             a
             Serpent
             in
             that
             caueat
             ;
             that
             the
             guiltines
             of
             Originall
             sinne
             is
             remoued
             from
             the
             person
             regenerate
             ,
             but
             not
             from
             the
             sinne
             in
             the
             person
             .
             The
             like
             he
             saith
             afterward
             of
             the
             fault
             ,
             that
             it
             is
             a
             sinne
             still
             in
             it selfe
             ,
             remaining
             in
             the
             man
             till
             death
             ,
             but
             it
             is
             not
             imputed
             to
             him
             ,
             as
             being
             pardoned
             .
             Here
             hee
             quillets
             of
             very
             strange
             Doctrine
             :
             the
             sinne
             is
             pardoned
             ,
             and
             yet
             the
             guiltines
             of
             it
             ,
             is
             not
             taken
             away
             .
             Doth
             not
             a
             pardon
             take
             away
             from
             the
             fault
             pardoned
             ,
             all
             bond
             of
             punishment
             due
             vnto
             it
             ,
             and
             consequently
             all
             guiltines
             belonging
             to
             it
             ?
             Who
             can
             deny
             this
             ,
             vnlesse
             he
             know
             not
             ,
             or
             care
             not
             what
             he
             say
             ?
             If
             then
             Originall
             sinne
             be
             perdoned
             ,
             the
             guiltines
             of
             it
             is
             also
             remoued
             from
             it selfe
             .
             Againe
             ,
             what
             Philosophy
             ,
             or
             reason
             ,
             alloweth
             vs
             to
             say
             ,
             that
             the
             offendour
             being
             pardoned
             for
             his
             offence
             ,
             the
             offence
             in
             it self
             remaineth
             guilty
             ?
             as
             though
             the
             offence
             separated
             from
             the
             person
             ,
             
             were
             a
             substance
             ,
             subiect
             to
             law
             ,
             and
             capable
             of
             punishment
             :
             can
             Originall
             sinne
             in
             itselfe
             die
             the
             first
             and
             second
             death
             ,
             or
             be
             bound
             vp
             to
             them
             ?
             What
             senselesse
             imaginations
             be
             these
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             sinne
             is
             pardoned
             ,
             so
             that
             the
             partie
             shall
             not
             be
             punisht
             for
             it
             :
             but
             it
             is
             not
             so
             pardoned
             ,
             that
             in
             it self
             it
             hath
             not
             iust
             cause
             of
             punishment
             ;
             and
             this
             both
             philosophie
             and
             reason
             allow
             ;
             all
             our
             actuall
             sinnes
             are
             pardoned
             ,
             as
             soone
             as
             we
             beleeue
             in
             Christ
             ,
             and
             yet
             they
             are
             truly
             sinnes
             ,
             whensoeuer
             afterward
             they
             are
             committed
             by
             vs.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Againe
             ,
             how
             can
             the
             fault
             of
             Originall
             sinne
             remaine
             in
             the
             man
             renewed
             by
             Gods
             grace
             ,
             although
             not
             imputed
             ?
             can
             there
             be
             two
             contrarios
             
             in
             one
             part
             of
             the
             subiect
             at
             once
             ?
             can
             there
             be
             light
             and
             darknes
             
             in
             the
             vnderstanding
             ,
             vertue
             and
             vice
             in
             the
             wil
             at
             the
             same
             instant
             ?
             can
             the
             soule
             be
             both
             truly
             conuerted
             to
             God
             ,
             and
             as
             truly
             auerted
             from
             him
             at
             one
             time
             ?
             is
             Christ
             now
             agreed
             to
             dwell
             with
             Belial
             ?
             and
             the
             holy
             Ghost
             oontent
             to
             inhabit
             a
             body
             subiect
             to
             sinne
             ?
             all
             which
             must
             be
             granted
             contrary
             to
             both
             ,
             Scripture
             ,
             and
             naturall
             sense
             ,
             if
             we
             admit
             the
             ●ault
             and
             deformitie
             of
             sinne
             to
             remaine
             in
             a
             man
             renewed
             ,
             and
             indued
             with
             Gods
             grace
             :
             vnlesse
             we
             would
             very
             absurdly
             imagine
             that
             the
             fault
             and
             guilt
             of
             sinne
             were
             not
             inherent
             and
             placed
             in
             their
             proper
             subiects
             ,
             but
             were
             drawne
             thence
             ,
             and
             penned
             vp
             in
             some
             other
             odd●
             corner
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Remember
             also
             gentle
             Reader
             ,
             that
             here
             M.
             Perkins
             affirmeth
             the
             power
             ,
             whereby
             the
             corruption
             of
             the
             hart
             raigneth
             in
             man
             ,
             is
             taken
             away
             in
             the
             regenerate
             :
             which
             is
             cleane
             contrary
             to
             the
             first
             proposition
             ,
             of
             his
             first
             reason
             following
             ,
             as
             shall
             be
             there
             proued
             .
          
           
             Not
             being
             imputed
             ,
             hinders
             not
             the
             being
             of
             the
             thing
             there
             ,
             but
             rather
             proues
             it
             :
             for
             if
             it
             were
             not
             there
             ,
             what
             fauour
             were
             it
             not
             to
             impute
             it
             ?
             Who
             knowes
             not
             that
             contraries
             may
             bee
             in
             one
             part
             of
             the
             same
             subiect
             at
             once
             ,
             though
             not
             in
             the
             same
             respect
             ?
             Do
             s
             we
             not
             ,
             while
             we
             are
             here
             ,
             know
             in
             part
             ,
             and
             so
             remaine
             ignorant
             in
             part
             ?
             Is
             not
             our
             wil
             imperfectly
             reformed
             ?
             The
             holy
             Ghost
             is
             not
             content
             that
             the
             bodie
             he
             doth
             inhabit
             should
             be
             subiect
             to
             sinne
             ,
             and
             therefore
             hee
             labours
             continually
             to
             free
             it
             from
             that
             subiection
             :
             but
             he
             is
             content
             to
             inhabit
             the
             man
             whom
             he
             hath
             begun
             to
             reforme
             ,
             that
             hee
             may
             purge
             him
             thoroughly
             .
          
        
         
           
             II.
             The
             dissent
             or
             difference
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Thus
             far
             wee
             consent
             with
             the
             Church
             of
             Rome
             :
             now
             the
             difference
             betweene
             vs
             stands
             not
             in
             the
             abolishment
             ,
             but
             in
             the
             manner
             ,
             and
             the
             measure
             of
             the
             abolishment
             of
             this
             sinne
             .
          
           
             Papists
             teach
             ,
             that
             Originall
             sinne
             is
             so
             farre
             sorth
             taken
             away
             after
             baptisme
             ,
             that
             it
             ceaseth
             to
             bee
             a
             sin
             properly
             :
             and
             is
             nothing
             else
             but
             a
             want
             ,
             defect
             ,
             and
             weakenes
             ,
             making
             the
             heart
             fitte
             and
             readie
             to
             
             conceiue
             sinne
             :
             much
             like
             tinder
             ,
             which
             though
             it
             be
             not
             fire
             of
             it selfe
             ,
             yet
             is
             it
             very
             apt
             and
             fit
             to
             conceiue
             fire
             .
             And
             they
             of
             the
             Church
             of
             Rome
             denie
             it
             to
             be
             sinne
             properly
             ,
             that
             they
             might
             vphold
             some
             grosse
             opinions
             of
             theirs
             ,
             namely
             ,
             That
             a
             man
             in
             this
             life
             may
             fulfill
             the
             law
             of
             God
             :
             and
             doe
             good
             workes
             void
             of
             sinne
             :
             that
             hee
             may
             stand
             righteous
             at
             the
             barre
             of
             Gods
             iudgement
             by
             them
             .
             But
             wee
             teach
             otherwise
             ,
             that
             though
             original
             sinne
             be
             taken
             away
             in
             the
             regenerate
             ,
             and
             that
             in
             sundrie
             respects
             :
             yet
             doth
             it
             remaine
             in
             them
             after
             baptisme
             ,
             not
             only
             as
             a
             want
             and
             weakenes
             ,
             but
             as
             a
             sinne
             ,
             and
             that
             properly
             :
             as
             may
             by
             these
             reasons
             be
             prooued
             .
          
           
             
               Reason
               I.
            
             Rom.
             7.
             17.
             
             Paul
             saith
             directly
             :
             
               It
               is
               no
               more
               I
               that
               doe
               it
               ,
               but
               sinne
               that
               dwelleth
               in
               me
               :
            
             that
             is
             ,
             originall
             sinne
             .
             The
             Papists
             answere
             againe
             ,
             that
             it
             is
             so
             called
             improperly
             :
             because
             it
             commeth
             of
             sinne
             ,
             and
             also
             is
             an
             occasion
             of
             sinne
             to
             be
             done
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             approue
             this
             interpretation
             of
             S.
             Paul
             ,
             as
             taken
             out
             of
             that
             auncient
             
             and
             famous
             Papist
             Saint
             Augustine
             :
             who
             saith
             expresly
             :
             Concupiscence
             ,
             (
             whereof
             the
             Apostle
             speaketh
             )
             
               although
               it
               be
               called
               sinne
               ,
               yet
               is
               it
               not
               so
               called
               ,
               because
               it
               is
               sinne
               ,
               but
               for
               that
               it
               is
               made
               by
               sinne
               :
               a●
               vvriting
               is
               called
               the
               hand
               ,
               because
               it
               is
               made
               by
               the
               hand
               .
            
             And
             in
             an
             other
             place
             repeating
             the
             same
             ,
             addeth
             .
             
               That
               it
               may
               also
               be
               called
               sinne
               ,
               for
               that
               it
               is
               the
               cause
               of
               sinne
               :
               as
               cold
               is
               called
               sloathfull
               ,
               because
               it
               ma●es
               a
               man
               sloathfull
               :
            
             so
             that
             the
             most
             profound
             Doctor
             Saint
             Augustine
             is
             stiled
             a
             formall
             Papist
             by
             M.
             Perkins
             ,
             shall
             be
             well
             coursed
             by
             the
             plaine
             circumstances
             of
             the
             place
             .
          
           
             If
             S.
             Austin
             were
             a
             Papist
             in
             this
             point
             ,
             because
             of
             this
             sentence
             ;
             questionlesse
             hee
             was
             in
             the
             same
             point
             a
             Protestant
             ,
             because
             of
             some
             other
             which
             I
             will
             recite
             .
             
               Doest
               thou
               not
               marke
            
             (
             t
             saith
             
               Austin
               )
               doest
               thou
               not
               perceiue
               ,
               that
               he
               who
               doth
               so
               vehemently
               persecute
               his
               bodie
               ,
               if
               he
               doth
               persecute
               nothing
               that
               displeaseth
               God
               ,
               doth
               God
               great
               wrong
               ,
               by
               persecuting
               his
               temple
            
             u
             
               without
               cause
            
             ?
             Now
             what
             ,
             I
             pray
             you
             ,
             displeaseth
             God
             ,
             but
             sinne
             ?
             But
             this
             corruption
             wee
             speake
             of
             ,
             is
             also
             
             hated
             of
             God
             ,
             and
             therefore
             day
             by
             day
             consumed
             .
             
               As
               the
               Physitian
            
             (
             saith
             *
             
               Austin
               )
               hates
               the
               disease
               of
               the
               sicke
               man
               ,
               and
               labours
               ,
               by
               curing
               it
               ,
               to
               driue
               away
               the
               disease
               ,
               and
               ease
               the
               diseased
               :
               so
               doth
               God
               lab
               our
               by
               his
               grace
               in
               vs
               to
               consume
               sinne
               ,
               and
               deliuer
               man.
            
             And
             that
             it
             is
             not
             onely
             sinne
             ,
             as
             it
             comes
             from
             sinne
             ,
             and
             causeth
             sinne
             ,
             but
             also
             properly
             as
             a
             disobedience
             ,
             Austin
             shewes
             euidently
             by
             this
             similitude
             :
             
               As
               blindnes
               of
               heart
            
             (
             x
             saith
             he
             )
             
               is
               both
               a
               sinne
               ,
               whereby
               we
               beleeue
               not
               in
               God
               ;
               and
               a
               punishment
               of
               sinne
               ,
               whereby
               the
               proud
               heart
               is
               worthily
               punished
               ;
               and
               a
               cause
               of
               sinne
               ,
               when
               any
               euill
               is
               committed
               by
               the
               error
               of
               the
               heart
               :
               so
               that
               concupiscence
               of
               the
               flesh
               ,
               against
               which
               the
               good
               spirit
               lusteth
               is
               both
               sinne
               ,
               because
               there
               is
               in
               it
               disobedience
               against
               the
               gouernment
               of
               the
               minde
               ;
               and
               a
               punishment
               of
               sinne
               ,
               because
               it
               is
            
             y
             
               laid
               by
               desert
               vpon
               the
               disobedient
               ;
               and
               the
               cause
               of
               sinne
               ,
               by
               the
            
             z
             
               fault
               of
               consent
               ,
               or
               the
            
             a
             
               contagion
               of
               birth
            
             .
             Yea
             Austin
             doubts
             not
             to
             say
             (
             as
             we
             doe
             )
             that
             the
             guilt
             of
             concupiscence
             yet
             remaining
             ,
             is
             pardoned
             ,
             that
             it
             may
             not
             be
             imputed
             for
             sinne
             .
             
               In
               them
               which
               are
               regenerate
            
             (
             saith
             b
             
               Austin
               )
               when
               they
               receiue
               forgiuenes
               of
               all
               sinnes
               whatsoeuer
               ,
               it
               must
               needes
               be
               ,
               that
               the
               guilt
               also
               of
               this
               concupiscence
               yet
               remaining
               is
               forgiuen
               ,
               that
               ,
               as
               I
               said
               ,
               it
               may
               not
               be
               imputed
            
             c
             
               for
               sinne
            
             .
             Further
             it
             is
             plaine
             ,
             that
             Austin
             acknowledged
             it
             to
             be
             sinne
             ,
             because
             he
             d
             receiues
             and
             allowes
             of
             Ambrose
             his
             opinion
             ,
             who
             calles
             it
             
               iniquitie
               ,
               because
               it
               is
               vniust
               that
               the
               flesh
               should
               lust
               against
               the
               spirit
               .
            
             This
             sinne
             e
             Chrysostome
             and
             Theophylact
             vnderstand
             ,
             to
             be
             our
             ●lothfull
             and
             corrupt
             will
             ,
             and
             a
             violent
             inclination
             to
             euill
             .
             And
             f
             
               Peter
               Lombard
            
             saith
             ,
             that
             we
             are
             not
             altogether
             redeemed
             by
             Christ
             from
             the
             guilt
             or
             fault
             ,
             but
             so
             that
             it
             reignes
             not
             in
             vs.
             
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             But
             by
             the
             circumstances
             of
             the
             text
             ,
             it
             is
             sinne
             properly
             :
             for
             in
             the
             words
             following
             ,
             S.
             Paul
             saith
             ,
             that
             this
             sinne
             dwelling
             in
             him
             ,
             made
             him
             to
             doe
             the
             euill
             which
             he
             hated
             .
             And.
             verse
             24.
             he
             crieth
             out
             ,
             
               O
               wretched
               man
               that
               I
               am
               ,
               who
               shall
               deliuer
               me
               from
               this
               body
               of
               death
               ?
            
          
           
           
             For
             saith
             he
             ,
             that
             S.
             Paul
             there
             takes
             sinne
             properly
             ,
             appeares
             by
             the
             words
             following
             ,
             
               That
               this
               sinne
               dvvelling
               in
               him
               ,
               made
               him
               to
               doe
               the
               euill
               vvhich
               he
               ha●●a
               .
            
             How
             proues
             this
             ,
             that
             sinne
             there
             must
             be
             taken
             properlie
             :
             it
             rather
             proues
             ,
             that
             it
             must
             be
             taken
             improperly
             :
             for
             if
             it
             
             made
             him
             doe
             the
             euill
             ,
             which
             he
             hated
             :
             then
             could
             it
             not
             be
             sin
             properly
             ,
             for
             sinne
             is
             not
             committed
             ,
             but
             by
             the
             consent
             and
             liking
             of
             the
             vvill
             :
             But
             S.
             Paul
             did
             not
             like
             that
             euill
             ,
             but
             hated
             it
             ,
             and
             thereby
             vvas
             so
             farre
             off
             from
             sinning
             ,
             that
             he
             did
             a
             most
             vertuous
             deed
             in
             resisting
             and
             ouercomming
             that
             euill
             .
             As
             vvitnesseth
             S.
             Augustine
             ,
             saying
             :
             
               Reason
               sometimes
               resisteth
               manfully
               ,
               and
               ruleth
               raging
               concupiscence
               ;
               vvhich
            
             
             
               being
               done
               ,
               we
               sinne
               not
               ,
               but
               for
               that
               conflict
               are
               to
               be
               crowned
               .
            
          
           
             This
             first
             circumstance
             then
             alleadged
             by
             M.
             Perkins
             ,
             doth
             rather
             make
             against
             him
             ,
             than
             for
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             reason
             lies
             thus
             :
             Originall
             sinne
             dwelling
             in
             the
             Apostle
             ,
             made
             him
             doe
             that
             euill
             he
             hates
             :
             therefore
             it
             is
             sin
             properly
             .
             You
             answere
             ,
             it
             rather
             prooues
             the
             contrarie
             ;
             because
             y●
             which
             the
             Apostle
             doth
             with
             hatred
             of
             it
             ,
             is
             not
             sin
             :
             for
             sinne
             is
             not
             committed
             ,
             but
             with
             liking
             and
             consent
             of
             the
             will.
             I
             answere
             ,
             that
             whatsoeuer
             a
             man
             doth
             against
             the
             law
             of
             God
             ,
             it
             is
             sinne
             ,
             whether
             he
             like
             or
             mislike
             it
             .
             Secondly
             ,
             that
             the
             consent
             of
             the
             will
             makes
             it
             not
             sinne
             ,
             but
             our
             sinne
             .
             Thirdly
             ,
             the
             Apostle
             denies
             not
             ,
             that
             he
             doth
             this
             euil
             with
             his
             will
             ,
             for
             else
             he
             would
             not
             doe
             it
             :
             but
             affirmes
             that
             he
             doth
             it
             against
             his
             iudgement
             ,
             as
             g
             euen
             naturall
             men
             doe
             ,
             that
             are
             ouercome
             of
             their
             affections
             .
             Witnes
             Medea
             in
             h
             Ouid
             :
             I
             see
             what
             is
             good
             ,
             and
             like
             it
             ,
             and
             doe
             that
             is
             euill
             .
             Otherwise
             such
             actions
             of
             theirs
             should
             not
             be
             sinne
             .
             I
             denie
             not
             that
             the
             regenerate
             haue
             a
             greater
             hatred
             of
             the
             sinnes
             they
             fall
             into
             ,
             and
             vpon
             a
             better
             ground
             ;
             but
             yet
             the
             naturall
             men
             also
             oftentimes
             doe
             that
             ,
             which
             they
             mislike
             in
             general
             ,
             though
             they
             do
             it
             willingly
             .
             That
             this
             was
             the
             Apostles
             meaning
             ,
             he
             that
             will
             reade
             the
             i
             chapter
             may
             easily
             perceiue
             :
             
               I
               allow
               not
            
             (
             saith
             he
             )
             
               that
               I
               doe
            
             :
             that
             is
             ,
             I
             know
             it
             to
             bee
             euill
             ,
             and
             I
             would
             faine
             leaue
             it
             vndone
             :
             but
             the
             strength
             of
             my
             corruption
             is
             such
             ,
             that
             I
             am
             carried
             away
             to
             the
             doing
             of
             it
             ;
             and
             so
             ,
             because
             I
             am
             but
             in
             part
             regenerate
             ,
             in
             part
             I
             serue
             God
             ,
             and
             in
             part
             sinne
             .
             As
             for
             that
             you
             adde
             out
             of
             k
             S.
             Austin
             ,
             it
             makes
             not
             any
             whit
             against
             vs
             ,
             who
             acknowledge
             
             that
             reason
             ,
             especially
             being
             regenerate
             ,
             oftentimes
             ouercomes
             concupiscence
             &
             shall
             haue
             reward
             for
             it
             .
             Yet
             are
             not
             Austins
             words
             as
             you
             report
             them
             ;
             but
             thus
             :
             
               Reason
               sometimes
               manfullie
            
             l
             
               bridles
               and
               restraines
               concupiscence
            
             m
             
               euen
               when
               it
               is
               stirred
               :
               when
               it
               so
               happens
               we
               fall
               not
               into
               sin
               ,
               but
            
             n
             
               with
               some
               little
               wrastling
               are
               crowned
               .
            
             But
             sometimes
             againe
             ,
             as
             o
             the
             Apostle
             plainly
             confesseth
             ,
             it
             is
             vanquished
             by
             sinne
             ,
             or
             naturall
             corruption
             ,
             and
             drawne
             to
             the
             committing
             of
             some
             actuall
             sinne
             inward
             or
             outward
             ;
             which
             being
             euident
             ,
             Master
             Perkins
             reason
             is
             not
             answered
             ,
             as
             the
             sight
             of
             it
             may
             prooue
             .
             
               
                 That
                 which
                 dwelling
                 in
                 S.
                 Paul
                 made
                 him
                 doe
                 that
                 he
                 hates
                 ,
                 is
                 sinne
                 properly
                 .
                 
                   Indeede
                   why
                   should
                   he
                   hate
                   it
                   if
                   it
                   be
                   not
                   sinne
                   ?
                
              
               
                 But
                 originall
                 sinne
                 dwelling
                 in
                 him
                 ,
                 made
                 him
                 doe
                 that
                 he
                 hates
                 .
              
               
                 Therefore
                 originall
                 sinne
                 is
                 properly
                 sinne
                 .
              
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             to
             the
             second
             .
             
               O
               wretched
               man
               that
               J
               am
               ,
               who
               shall
               deliuer
               mee
               from
               this
               body
               of
               death
               ?
            
             Here
             is
             no
             mention
             of
             sinne
             :
             hovv
             this
             may
             be
             
             dravvne
             to
             his
             purpose
             ,
             shall
             be
             examined
             in
             his
             argument
             vvhere
             he
             repeateth
             it
             :
             so
             that
             there
             is
             not
             one
             poore
             circumstance
             of
             the
             text
             vvhich
             he
             can
             find
             ,
             to
             proue
             S.
             Paul
             to
             take
             sinne
             there
             properly
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             originall
             sinne
             ,
             called
             sinne
             by
             the
             Apostle
             ,
             is
             sinne
             
             properly
             ,
             our
             Diuines
             proue
             by
             the
             description
             the
             Apostle
             makes
             of
             it
             in
             p
             that
             chapter
             :
             
               It
               is
               not
               good
               .
               It
               hinders
               vs
               from
               doing
               good
               .
               It
               drawes
               vs
               to
               the
               doing
               of
               euill
               .
               It
               makes
               the
               Apostle
               crie
               out
               ,
               Oh
               wretched
               man
               that
               I
               am
               !
            
             To
             which
             they
             adde
             out
             of
             other
             places
             ,
             q
             
               It
               is
               an
               euill
               that
               doth
               compasse
               vs
               about
               .
            
             r
             
               It
               fights
               against
               the
               Commandement
               ,
               Thou
               shalt
               not
               lust
               .
            
             s
             
               It
               is
               an
               euill
               to
               be
               crucified
               and
               mortified
               .
            
             Vpon
             al
             these
             descriptions
             of
             it
             we
             conclude
             ,
             that
             it
             is
             truly
             and
             properly
             sinne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Novv
             I
             vvill
             proue
             by
             diuers
             ,
             that
             he
             speakes
             of
             sinne
             improperly
             .
          
           
             First
             ,
             by
             the
             former
             part
             of
             the
             same
             sentence
             :
             
               Jt
               is
               not
               I
               that
               doe
               it
               :
            
             ●l●
             sinne
             is
             done
             and
             committed
             properly
             by
             the
             person
             in
             vvhom
             it
             is
             :
             but
             this
             vvas
             not
             done
             by
             S.
             Paul.
             Ergo.
             
          
           
             Let
             vs
             now
             see
             your
             proofes
             to
             the
             contrarie
             :
             the
             first
             whereof
             you
             frame
             thus
             ;
             
               
               
                 All
                 sinne
                 is
                 done
                 and
                 committed
                 properly
                 by
                 the
                 person
                 in
                 whom
                 it
                 is
                 :
              
               
                 But
                 this
                 was
                 not
                 done
                 by
                 S.
                 Paul.
                 Ergo.
                 
              
            
          
           
             First
             ,
             your
             proposition
             is
             false
             :
             secondly
             ,
             your
             conclusion
             is
             either
             false
             ,
             or
             not
             to
             the
             purpose
             .
             Your
             proposition
             hath
             two
             faults
             :
             the
             one
             ,
             that
             in
             stead
             of
             saying
             ,
             
               All
               that
               is
               sinne
               properly
               is
               done
               ,
               &c.
               
            
             You
             say
             ,
             
               All
               that
               is
               sinne
               ,
               is
               done
               properly
            
             ;
             applying
             properly
             to
             the
             committing
             of
             sinne
             ,
             and
             not
             to
             the
             nature
             of
             it
             .
             The
             other
             fault
             is
             ,
             that
             the
             matter
             of
             your
             proposition
             is
             vntrue
             .
             For
             there
             is
             some
             sinne
             ,
             namely
             originall
             ,
             which
             is
             not
             done
             by
             him
             ,
             in
             whom
             it
             is
             ,
             but
             is
             bred
             with
             him
             .
             If
             in
             your
             assumption
             you
             meane
             ,
             that
             the
             Apostle
             doth
             not
             properly
             doe
             the
             euill
             which
             he
             hates
             ,
             you
             are
             deceiued
             .
             For
             whether
             it
             be
             an
             inward
             action
             of
             the
             minde
             ,
             or
             an
             outward
             of
             the
             bodie
             ,
             it
             must
             needes
             be
             performed
             by
             some
             nature
             that
             hath
             a
             true
             being
             :
             but
             there
             is
             no
             third
             nature
             in
             man
             ,
             besides
             the
             soule
             and
             bodie
             ,
             and
             what
             is
             done
             by
             either
             of
             these
             ,
             is
             done
             by
             the
             man
             ,
             of
             whom
             they
             are
             parts
             .
             If
             you
             say
             ,
             it
             is
             done
             by
             a
             vicious
             qualitie
             in
             man
             ,
             that
             qualitie
             hauing
             subsistence
             in
             man
             ,
             as
             in
             the
             subiect
             of
             it
             ,
             is
             not
             properly
             the
             doer
             of
             the
             action
             ,
             but
             the
             facultie
             ,
             by
             which
             a
             man
             is
             fitted
             for
             the
             doing
             of
             it
             .
             To
             your
             proofe
             I
             answere
             ,
             that
             t
             the
             Apostle
             consefleth
             he
             did
             it
             ;
             
               I
               allow
               not
               that
               which
               I
               doe
               .
               What
               I
               hate
               ,
               that
               doe
               I.
               I
               doe
               that
               which
               I
               would
               not
               .
               The
               euill
               which
               I
               would
               not
               ,
               that
            
             
             
               doe
               I.
            
             And
             at
             last
             he
             concludes
             :
             
               I
               my selfe
               in
               my
               minde
               serue
               the
               law
               of
               God
               ,
               but
               in
               my
               flesh
               the
               law
               of
               sinne
               .
            
             Where
             he
             teacheth
             vs
             to
             expound
             ,
             his
             doing
             ,
             or
             not
             doing
             .
             
               I
               doe
               not
               the
               euill
               ,
               which
               I
               hate
               ,
            
             that
             is
             ,
             in
             my
             minde
             ,
             or
             in
             respect
             of
             my
             regeneration
             ;
             I
             doe
             ,
             that
             is
             ,
             in
             regard
             of
             my
             corruption
             .
             
               In
               my
               minde
               ,
               I
               my selfe
               serue
               the
               law
               of
               God
               ;
               in
               my
               flesh
               ,
               I
               my selfe
               serue
               the
               law
               of
               sinne
               .
            
             I
             doe
             both
             my selfe
             ;
             but
             the
             one
             in
             my
             minde
             regenerate
             ,
             the
             other
             in
             my
             flesh
             vnregenerate
             .
          
           
             If
             you
             will
             conclude
             (
             for
             that
             you
             leaue
             at
             large
             in
             this
             reason
             ,
             it
             should
             seeme
             of
             purpose
             ,
             because
             in
             the
             other
             two
             you
             set
             downe
             your
             conclusion
             expressely
             )
             Therefore
             it
             is
             not
             properly
             sinne
             ,
             your
             conclusion
             is
             false
             :
             because
             it
             containes
             
             more
             than
             is
             in
             the
             antecedent
             .
             If
             your
             meaning
             be
             ,
             either
             that
             originall
             corruption
             is
             not
             sinne
             ,
             or
             that
             the
             euill
             which
             S.
             Paul
             hates
             ,
             is
             not
             sinne
             (
             as
             one
             of
             these
             two
             you
             must
             needes
             meane
             )
             your
             conclusion
             is
             from
             the
             purpose
             .
             For
             the
             question
             is
             not
             ,
             whether
             originall
             sinne
             be
             sinne
             ,
             which
             both
             parts
             grant
             ,
             but
             whether
             it
             be
             properly
             sinne
             ,
             or
             no
             :
             neither
             doe
             you
             vndertake
             to
             prooue
             ,
             that
             the
             euill
             which
             the
             Apostle
             did
             ,
             with
             hatred
             of
             it
             ,
             is
             not
             sinne
             .
             So
             that
             this
             first
             proofe
             of
             yours
             is
             neither
             for
             you
             ,
             nor
             against
             vs.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Secondly
             ,
             out
             of
             those
             vvords
             ,
             
               I
               know
               there
               is
               not
               in
               me
               ,
               that
               is
               in
               my
               flesh
               ,
               any
               good
               :
            
             And
             after
             .
             
               I
               see
               an
               other
               law
               in
               my
               members
               ,
               resisting
               the
            
             
             
               lavv
               of
               my
               mind
            
             .
             Thus
             ,
             sinne
             properly
             taken
             is
             seated
             in
             the
             soule
             :
             but
             that
             vvas
             seated
             in
             the
             flesh
             ,
             ergo
             it
             vvas
             no
             sinne
             properly
             .
             
               
                 Sinne
                 properly
                 taken
                 is
                 seated
                 in
                 the
                 soule
                 :
              
               
                 But
                 that
                 was
                 not
                 seated
                 in
                 the
                 soule
                 :
                 
                   but
                   in
                   the
                   flesh
                
                 .
              
               
                 Therefore
                 it
                 was
                 no
                 sinne
                 properly
                 .
              
            
          
           
             As
             the
             image
             of
             God
             ,
             after
             which
             wee
             were
             created
             ,
             was
             though
             principally
             ,
             yet
             not
             onely
             in
             the
             soule
             :
             so
             the
             corruption
             of
             nature
             ,
             wherby
             that
             image
             is
             defaced
             ,
             hath
             place
             both
             in
             soule
             and
             bodie
             ,
             and
             therefore
             your
             proposition
             is
             not
             simply
             true
             .
             But
             your
             assumption
             is
             simply
             false
             .
             For
             by
             saying
             it
             was
             seated
             in
             the
             flesh
             ,
             you
             must
             needs
             denie
             that
             it
             was
             seated
             in
             the
             soule
             ,
             or
             else
             your
             syllogisme
             will
             be
             nothing
             worth
             .
             Now
             by
             flesh
             the
             Apostle
             meanes
             nature
             vnregenerate
             ,
             both
             soule
             and
             bodie
             .
             u
             
               The
               wisedome
               of
               the
               flesh
               is
               ●nmitie
               against
               God
            
             ;
             signifying
             the
             very
             best
             part
             of
             a
             mans
             soule
             .
             Hence
             it
             is
             that
             he
             calles
             a
             naturall
             man
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             animalem
             ,
             and
             wils
             vs
             to
             *
             
               be
               renewed
               in
               the
               spirit
               of
               our
               mind
               ,
            
             affirming
             that
             some
             are
             
               puft
               vp
               with
               their
               fleshly
               minde
               :
            
             and
             I
             pray
             you
             consider
             whence
             these
             workes
             of
             the
             flesh
             arise
             ;
             x
             
               Idolatrie
               ,
               witchcraft
               ,
               hatred
               ,
               debate
               ,
               heresies
               ,
               &c.
               
               The
               Apostle
            
             (
             y
             saith
             
               Austin
               )
               ascribes
               those
               sinnes
               to
               the
               flesh
               ,
               which
               beare
               principallsway
               in
               the
               diuell
               ,
               who
               ,
               it
               is
               certaine
               ,
               hath
               no
               flesh
               :
               for
               he
               saith
               ,
               enmitie
               ,
               contention
               ,
               emulation
               ,
               enuie
               ,
               are
               workes
               of
               the
               flesh
               ,
               the
               head
               and
               fountaine
               whereof
               is
               pride
               ,
               which
               raigneth
               in
               the
               diuell
               ,
               though
               he
               haue
               no
               flesh
               .
            
             Yea
             z
             Bellarmine
             himselfe
             grants
             ,
             though
             with
             much
             ado
             ,
             that
             concupiscence
             ,
             though
             
             it
             be
             (
             as
             he
             saith
             )
             principally
             in
             the
             sensuall
             part
             ,
             yet
             hath
             place
             also
             in
             the
             minde
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             third
             and
             last
             ,
             is
             taken
             out
             of
             the
             first
             words
             of
             the
             next
             Chapter
             .
             
               There
               is
               novv
               therefore
               no
               condemnation
               to
               them
               that
               are
               in
               Christ
               Iesus
               ,
               that
               vvalke
               not
               according
               to
               the
               flesh
               ,
               &c.
               
            
             Whence
             I
             thus
             argue
             :
             there
             is
             no
             condemnation
             to
             them
             ,
             that
             haue
             that
             sinne
             dvvelling
             in
             them
             ,
             if
             they
             vvalke
             not
             according
             vnto
             the
             fleshly
             desires
             of
             it
             :
             therefore
             it
             is
             no
             sin
             properly
             :
             
               For
               the
               vvages
               of
               sin
               is
               death
               ,
            
             that
             is
             eternall
             
             damnation
             .
             
               
                 
                   speaker
                
                 A.
                 W.
                 
              
               
                 If
                 
                   (
                   say
                   you
                
                 )
                 there
                 be
                 no
                 condemnation
                 to
                 them
                 that
                 haue
                 originall
                 sinne
                 dwelling
                 in
                 them
                 ,
                 so
                 they
                 walke
                 not
                 according
                 to
                 the
                 fleshly
                 desires
                 of
                 it
                 ,
                 then
                 it
                 is
                 not
                 properly
                 sinne
                 .
              
               
                 But
                 there
                 is
                 no
                 condemnation
                 to
                 them
                 that
                 haue
                 originall
                 sinne
                 dwelling
                 in
                 them
                 ,
                 so
                 they
                 walke
                 not
                 according
                 to
                 the
                 fleshly
                 desires
                 of
                 it
                 .
              
               
                 Therefore
                 it
                 is
                 not
                 sin
                 properly
                 .
              
            
          
           
             If
             by
             these
             words
             ,
             
               there
               is
               no
               condemnation
            
             ,
             you
             meane
             they
             shall
             not
             be
             condemned
             ,
             I
             denie
             the
             consequence
             of
             your
             proposition
             .
             For
             it
             may
             be
             properly
             sinne
             ,
             though
             they
             in
             whom
             it
             is
             haue
             it
             not
             imputed
             to
             them
             to
             condemnation
             .
             I
             denie
             your
             assumption
             ,
             whether
             you
             meane
             they
             are
             not
             condemned
             ,
             
               de
               facto
            
             ,
             or
             they
             deserue
             not
             condemnation
             ,
             
               de
               iure
            
             .
             In
             the
             former
             sense
             you
             teach
             ,
             that
             all
             infants
             which
             die
             vnbaptized
             ,
             are
             shut
             out
             of
             heauen
             :
             and
             yet
             none
             of
             them
             walke
             according
             to
             the
             fleshly
             desires
             of
             originall
             sinne
             .
             In
             the
             latter
             sense
             we
             and
             you
             are
             wholy
             of
             opinion
             ,
             that
             originall
             sinne
             is
             a
             iust
             cause
             of
             condemnation
             ,
             euen
             to
             infants
             ,
             who
             actually
             sinne
             not
             .
             The
             a
             place
             alleaged
             by
             you
             ,
             serues
             not
             to
             prooue
             either
             of
             your
             propositions
             ,
             as
             you
             haue
             set
             them
             downe
             :
             for
             the
             Apostle
             saith
             not
             ,
             
               that
               there
               is
               no
               condemnation
               to
               them
               ,
               which
               walke
               not
               according
               to
               the
               fleshly
               desires
               of
               originall
               sinne
               ;
               but
               to
               them
               which
               are
               in
               Christ
               Iesus
               .
            
             I
             grant
             that
             all
             ,
             but
             they
             which
             are
             in
             Christ
             ,
             doe
             walke
             according
             to
             such
             desires
             ;
             yet
             it
             is
             not
             all
             one
             to
             say
             the
             one
             and
             the
             other
             .
             For
             you
             seeme
             to
             bring
             that
             as
             a
             reason
             ,
             why
             there
             is
             no
             condemnation
             to
             them
             :
             whereas
             the
             Apostle
             addes
             these
             words
             to
             shew
             ,
             that
             they
             which
             are
             in
             
             Christ
             ,
             do
             not
             walk
             after
             the
             flesh
             ,
             but
             after
             the
             spirit
             ;
             therein
             concluding
             his
             former
             disputation
             ,
             of
             b
             iustification
             ,
             and
             c
             sanctification
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Thence
             I
             reason
             thus
             .
          
           
             That
             which
             once
             was
             sinne
             properly
             ,
             and
             still
             remaining
             in
             man
             maketh
             him
             to
             sinne
             ,
             and
             intangleth
             him
             in
             the
             punishment
             of
             sinne
             ,
             and
             makes
             him
             miserable
             :
             that
             is
             sinne
             properly
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             originall
             sinne
             doth
             all
             these
             .
             Ergo.
             
          
           
             Novv
             to
             Master
             Perkins
             Argument
             in
             forme
             as
             he
             proposeth
             it
             .
             
               That
               vvhich
               vvas
               once
               sinne
               properly
               ,
               and
               still
               remaining
               in
               man
               ,
               maketh
               him
               to
               sinne
               ,
               and
               intangleth
               him
               in
               the
               punishment
               of
               sinne
               ,
               and
               makes
               him
               miserable
               ,
               that
               is
               sinne
               properly
               :
               But
               Originall
               sinne
               doth
               all
               these
            
             ergo
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Ma●or
             ,
             vvhich
             (
             as
             the
             learned
             knovv
             )
             should
             consist
             of
             three
             vvords
             ,
             containes
             foure
             seuerall
             points
             ,
             and
             vvhich
             is
             vvorst
             of
             all
             ,
             not
             
             one
             of
             them
             true
             .
          
           
             If
             you
             meane
             three
             words
             ,
             as
             Grammar
             speaks
             of
             words
             ,
             that
             you
             say
             ,
             is
             false
             :
             for
             any
             proposition
             may
             containe
             three
             hundred
             such
             words
             ,
             and
             yet
             not
             offend
             against
             Logike
             .
             If
             you
             vnderstand
             three
             words
             ,
             as
             a
             Logician
             ,
             there
             may
             be
             fourtie
             seuerall
             points
             in
             a
             proposition
             ,
             and
             yet
             but
             three
             words
             ,
             viz.
             The
             antecedent
             part
             ,
             or
             subiect
             :
             secondly
             ,
             the
             consequent
             part
             ,
             predicate
             ,
             or
             attribute
             :
             and
             thirdly
             ,
             the
             bond
             ,
             by
             which
             they
             are
             coupled
             together
             .
             So
             that
             herein
             you
             haue
             shewed
             either
             little
             skill
             ,
             or
             little
             honestie
             ,
             to
             blame
             him
             for
             foure
             seuerall
             points
             ,
             in
             stead
             of
             three
             words
             ,
             as
             if
             his
             syllogisme
             had
             (
             as
             Logicians
             speake
             )
             foure
             termes
             ,
             and
             so
             were
             false
             in
             the
             forme
             of
             it
             .
             The
             foure
             seueral
             points
             are
             these
             .
             1.
             
             
               That
               which
               was
               once
               sinne
               properly
               ,
               2.
               makes
               him
               to
               sinne
               ,
               3.
               intangles
               him
               in
               the
               punishment
               of
               sinne
               ,
               4.
               makes
               him
               miserable
               :
            
             all
             which
             make
             the
             first
             word
             ,
             or
             antecedent
             of
             the
             proposition
             :
             the
             consequent
             is
             ,
             
               sinne
               properly
            
             ;
             the
             3.
             bond
             that
             ties
             these
             two
             together
             ,
             the
             verbe
             ,
             is
             .
             Now
             let
             both
             learned
             and
             vnlearned
             iudge
             ,
             whether
             the
             fault
             be
             in
             Master
             Perkins
             ,
             or
             in
             your
             ignorance
             ,
             or
             cauilling
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             the
             first
             ;
             that
             vvhich
             remaineth
             in
             man
             after
             Baptisme
             ,
             commonly
             called
             Concupiscence
             ,
             vvas
             neuer
             a
             sinne
             properly
             :
             but
             only
             the
             materiall
             part
             of
             sinne
             ,
             the
             formall
             and
             principall
             part
             of
             it
             ,
             consisting
             in
             
             the
             depriuation
             of
             Originall
             iustice
             ,
             and
             a
             voluntary
             auersion
             from
             the
             lavv
             of
             God
             ,
             the
             vvhich
             is
             cured
             by
             the
             Grace
             of
             God
             ,
             giuen
             to
             the
             baptised
             ,
             and
             so
             that
             vvhich
             vvas
             principall
             in
             Originall
             sinne
             ,
             do●h
             not
             remaine
             in
             the
             regenerate
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             hath
             alreadie
             been
             prooued
             ,
             that
             it
             is
             sinne
             properly
             euen
             after
             Baptisme
             ;
             if
             you
             meane
             that
             concupiscence
             ,
             the
             d
             Apostle
             speakes
             of
             ,
             against
             the
             commandement
             .
             If
             you
             do
             not
             ,
             what
             haue
             we
             to
             doe
             with
             it
             in
             this
             question
             ?
             Concupiscence
             ,
             or
             the
             facultie
             of
             desiring
             ,
             is
             no
             otherwise
             affected
             to
             sinne
             ,
             than
             reason
             is
             :
             but
             the
             blindnes
             of
             the
             vnderstanding
             ,
             and
             the
             vitiousnes
             of
             the
             will
             ,
             which
             the
             Apostle
             cals
             concupiscence
             ,
             are
             part
             of
             originall
             sinne
             .
             The
             naturall
             faculties
             are
             not
             the
             parts
             ,
             but
             rather
             the
             seate
             of
             it
             ,
             or
             the
             subiect
             ,
             which
             in
             some
             respect
             may
             be
             said
             to
             be
             the
             matter
             .
             Sure
             the
             forme
             is
             (
             as
             of
             all
             sinnes
             in
             general
             )
             the
             aberration
             from
             ,
             or
             the
             contrarines
             of
             it
             to
             the
             law
             of
             God.
             The
             depriuation
             (
             you
             should
             say
             the
             absence
             )
             of
             originall
             iustice
             ,
             is
             comprised
             in
             the
             aberration
             I
             spake
             of
             ,
             and
             so
             is
             that
             voluntarie
             auersion
             from
             God
             ,
             and
             goodnes
             ;
             besides
             which
             ,
             there
             is
             also
             an
             euill
             qualitie
             (
             I
             know
             not
             how
             else
             to
             call
             it
             )
             whereby
             we
             incline
             to
             that
             which
             is
             against
             the
             law
             of
             God.
             This
             we
             call
             originall
             sinne
             ,
             or
             naturall
             corruption
             ,
             because
             we
             haue
             it
             from
             Adam
             ,
             the
             originall
             of
             all
             mankinde
             ,
             and
             that
             from
             our
             first
             being
             ,
             together
             with
             our
             nature
             ,
             and
             in
             our
             nature
             ;
             though
             by
             creation
             it
             was
             not
             in
             our
             nature
             .
             This
             is
             helped
             by
             the
             power
             of
             Gods
             spirit
             ,
             through
             the
             grace
             of
             sanctification
             ,
             both
             in
             the
             principall
             point
             ,
             and
             in
             the
             accessories
             ;
             yet
             is
             not
             the
             concupiscence
             wholy
             taken
             away
             ,
             but
             being
             deadly
             wounded
             ,
             dies
             by
             little
             and
             little
             in
             the
             children
             of
             God
             ,
             as
             they
             are
             assured
             it
             shall
             by
             the
             outward
             and
             inward
             baptisme
             ,
             through
             the
             power
             of
             Christs
             death
             and
             resurrection
             .
             Notwithstanding
             as
             long
             as
             wee
             liue
             in
             this
             world
             ,
             it
             remaines
             the
             same
             thing
             it
             was
             before
             baptisme
             ,
             euen
             sinne
             properly
             ;
             but
             the
             hurt
             it
             hath
             is
             vnrecouerable
             ,
             and
             the
             strength
             abated
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Neither
             doth
             that
             vvhich
             remaineth
             ,
             make
             the
             person
             to
             sin
             ,
             (
             vvhich
             vvas
             the
             second
             point
             ,
             )
             vnlesse
             he
             vvillingly
             consent
             vnto
             it
             ,
             as
             hath
             bin
             proued
             heretofore
             :
             it
             allureth
             and
             intiseth
             him
             to
             sin
             ,
             but
             hath
             not
             povver
             
             to
             constraine
             him
             to
             it
             ,
             as
             Master
             Perkins
             also
             himselfe
             before
             confessed
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             deny
             your
             consequence
             :
             it
             makes
             him
             to
             sinne
             ,
             though
             it
             doe
             not
             constraine
             him
             ,
             as
             the
             spirit
             of
             God
             makes
             vs
             beleeue
             ,
             though
             he
             inforce
             vs
             not
             to
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             to
             the
             third
             ,
             
               and
               intangleth
               him
               in
               the
               punishment
               of
               sinne
               :
            
             hovv
             doth
             Originall
             sinne
             intangle
             the
             regenerate
             in
             the
             punishment
             of
             sin
             ;
             if
             all
             the
             guiltines
             of
             it
             be
             remoued
             from
             his
             person
             ,
             as
             you
             taught
             before
             in
             our
             Consent
             ?
             
               Mendacem
               memorem
               esse
               oportet
            
             :
             Either
             confesse
             that
             the
             guilt
             of
             Original
             sinne
             is
             not
             taken
             avvay
             from
             the
             regenerate
             ,
             or
             else
             you
             must
             vnsay
             this
             ,
             that
             it
             intangleth
             him
             in
             the
             punishment
             of
             sinne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             doubt
             is
             alreadie
             answered
             ,
             that
             it
             intangles
             him
             ;
             because
             it
             makes
             him
             doe
             that
             ,
             by
             which
             he
             is
             guiltie
             of
             sin
             ,
             and
             deserues
             punishment
             ,
             howsoeuer
             the
             Lord
             pardons
             his
             sinne
             in
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             to
             the
             last
             clause
             ,
             that
             the
             reliques
             of
             Originall
             sinen
             make
             a
             man
             miserable
             ,
             a
             man
             may
             be
             called
             vvretched
             and
             miserable
             ,
             in
             that
             he
             is
             in
             disgrace
             vvith
             God
             ,
             and
             so
             subiect
             to
             his
             heauy
             displeasure
             :
             and
             that
             which
             maketh
             him
             miserable
             in
             this
             sense
             ,
             is
             sin
             :
             but
             S.
             Paul
             taketh
             not
             the
             vvord
             so
             here
             ,
             but
             for
             an
             vnhappie
             man
             exposed
             to
             the
             danger
             of
             sinne
             ,
             and
             to
             all
             the
             miseries
             of
             this
             vvorld
             ,
             from
             vvhich
             vve
             should
             haue
             been
             exempted
             ,
             had
             it
             not
             been
             for
             Originall
             sinne
             ,
             after
             vvhich
             sort
             he
             vseth
             the
             same
             vvord
             ,
             
               If
               in
               this
               life
               only
               we
               vvere
               hoping
               in
               Christ
               ,
               we
               were
               more
               miserable
               then
               all
               men
               :
            
             not
             that
             the
             good
             Christians
             were
             
             farthest
             out
             of
             Gods
             fauour
             ,
             and
             more
             sinfull
             then
             other
             men
             :
             but
             that
             they
             had
             fevvest
             vvorldly
             comforts
             ,
             and
             the
             greatest
             crosses
             ,
             and
             thus
             much
             in
             confutation
             of
             that
             formall
             argument
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             strange
             ,
             you
             should
             so
             confidently
             set
             downe
             an
             vntruth
             in
             writing
             ,
             whereof
             you
             may
             so
             easily
             and
             certainely
             be
             conuinced
             .
             The
             e
             Apostle
             doth
             not
             vse
             the
             same
             word
             ,
             but
             another
             ,
             that
             signifies
             to
             be
             pitied
             ,
             
               We
               were
               of
               all
               men
               most
               to
               be
               pitied
               .
            
             But
             that
             the
             Apostle
             complaines
             of
             miserie
             in
             respect
             of
             sinne
             by
             that
             word
             ,
             the
             vse
             of
             it
             otherwhere
             may
             prooue
             .
             The
             f
             holy
             Ghost
             saith
             of
             the
             Church
             of
             Laodicea
             ,
             
               that
               she
               was
            
             g
             
               miserable
               and
               wretched
            
             (
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifying
             there
             ,
             either
             the
             miserie
             of
             sinne
             ,
             or
             pitie
             for
             that
             miserie
             )
             and
             beggerly
             and
             blinde
             ,
             and
             naked
             ;
             
               Houle
               yee
               rich
               men
            
             (
             saith
             h
             S.
             
               Iames
               )
               for
               the
            
             i
             
               miseries
               that
               shall
               come
               vpon
               you
               .
            
             The
             Apostle
             speakes
             not
             a
             word
             of
             any
             worldly
             
             miseries
             (
             as
             you
             expound
             him
             )
             but
             of
             the
             miserie
             he
             was
             in
             by
             the
             law
             of
             sinne
             ,
             which
             he
             serued
             ;
             and
             surely
             if
             in
             it selfe
             it
             be
             not
             sinne
             ,
             why
             should
             the
             Apostle
             so
             much
             complaine
             of
             it
             ,
             since
             by
             the
             trouble
             it
             put
             him
             to
             ,
             it
             did
             but
             occasion
             him
             to
             shew
             his
             valour
             (
             and
             as
             you
             Papists
             say
             )
             was
             a
             means
             to
             make
             him
             deserue
             a
             crowne
             of
             glorie
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               II.
            
             Infants
             baptized
             and
             regenerate
             ,
             die
             the
             bodily
             death
             before
             they
             come
             to
             the
             yeeres
             of
             discretion
             :
             therfore
             original
             sin
             in
             them
             is
             sin
             properly
             :
             or
             els
             they
             should
             not
             die
             ,
             hauing
             no
             cause
             of
             death
             in
             them
             :
             
               for
               death
               is
               is
               the
               wages
               of
               sinne
               ,
            
             as
             the
             Apostle
             saith
             ,
             Rom.
             6.
             23.
             
             &
             Rom.
             5.
             12.
             
             
               Death
               entred
               into
               the
               world
               by
               sinne
               .
            
             As
             for
             actuall
             sinne
             they
             haue
             none
             ,
             if
             they
             die
             presently
             after
             they
             are
             borne
             before
             they
             come
             to
             any
             vse
             either
             of
             reason
             ,
             or
             affection
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Ansvvere
             .
             The
             cause
             of
             the
             death
             of
             such
             Innocents
             ,
             is
             either
             the
             distemperature
             of
             their
             bodies
             ,
             or
             externall
             violence
             :
             and
             God
             vvho
             freely
             bestowed
             their
             liues
             vpon
             them
             ,
             may
             when
             it
             pleaseth
             him
             as
             freely
             take
             their
             liues
             from
             them
             ,
             especially
             when
             he
             meanes
             to
             recompence
             them
             with
             the
             happy
             exchaunge
             of
             life
             euerlasting
             .
             True
             it
             is
             ,
             that
             if
             our
             first
             parents
             had
             not
             sinned
             ,
             no
             man
             should
             haue
             died
             ,
             but
             haue
             bin
             both
             long
             preserued
             in
             Paradise
             ,
             by
             the
             fruit
             of
             the
             wood
             of
             life
             ,
             and
             finally
             translated
             without
             death
             into
             the
             Kingdome
             of
             heauen
             :
             and
             therfore
             
             is
             it
             said
             most
             truely
             o●
             S
             
               Paul.
               Death
               entred
               into
               the
               vvorld
               by
               sin
               .
            
             But
             the
             other
             place
             ,
             
               the
               vvages
               of
               sinne
               is
               death
               ,
            
             is
             fouly
             abused
             ,
             for
             the
             Apostle
             there
             by
             death
             vnderstandeth
             eternall
             damnation
             ,
             as
             appeareth
             by
             the
             opposition
             of
             it
             to
             life
             euerlasting
             :
             and
             by
             sinne
             there
             meaneth
             not
             Originall
             ,
             but
             Actuall
             sinne
             ,
             such
             as
             the
             Romans
             committed
             in
             their
             infidelity
             ,
             the
             wages
             whereof
             if
             they
             had
             no●
             repented
             them
             ,
             had
             b●n
             hel
             fire
             :
             now
             to
             inferre
             that
             Innocents
             are
             punished
             with
             corporall
             death
             ,
             for
             Originall
             sinne
             remaining
             in
             them
             :
             because
             that
             eternall
             death
             is
             the
             due
             hire
             of
             Actuall
             sinne
             ,
             is
             either
             to
             sh●w
             great
             want
             of
             iudgement
             ,
             or
             else
             very
             strangely
             to
             peruert
             the
             words
             of
             holy
             Scripture
             .
             Let
             this
             also
             not
             be
             forgotten
             ,
             that
             he
             himselfe
             acknowledged
             in
             our
             Consent
             :
             
             that
             the
             punishment
             of
             Originall
             sin
             was
             taken
             away
             in
             Baptisme
             from
             the
             regenerate
             :
             how
             then
             doth
             he
             here
             say
             ,
             that
             he
             doth
             die
             the
             death
             for
             it
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             reason
             is
             thus
             to
             be
             framed
             :
             
               
               
                 That
                 ,
                 which
                 is
                 the
                 cause
                 of
                 bodilie
                 death
                 to
                 infants
                 Baptised
                 and
                 regenerate
                 ,
                 is
                 sinne
                 properly
                 :
              
               
                 But
                 Originall
                 sinne
                 is
                 cause
                 of
                 bodily
                 death
                 to
                 infants
                 Baptised
                 and
                 regenerate
                 .
              
               
                 Therefore
                 it
                 is
                 sinne
                 properly
                 .
              
            
          
           
             The
             proposition
             he
             proues
             by
             two
             k
             places
             of
             Scripture
             :
             the
             assumption
             by
             shewing
             ,
             that
             they
             haue
             no
             actuall
             sinne
             ;
             and
             therefore
             ,
             since
             death
             is
             not
             ,
             but
             where
             sinne
             is
             ,
             originall
             sinne
             is
             cause
             of
             bodily
             death
             to
             infants
             ,
             that
             dye
             before
             they
             come
             to
             any
             vse
             of
             reason
             or
             affection
             .
             First
             you
             deny
             the
             assumption
             ,
             viz.
             that
             originall
             sinne
             is
             the
             cause
             of
             bodily
             death
             to
             infants
             .
             But
             the
             reason
             of
             your
             deniall
             is
             insufficient
             .
             For
             it
             doth
             not
             follow
             ,
             that
             originall
             sinne
             is
             not
             the
             cause
             of
             death
             to
             them
             ,
             because
             the
             meanes
             of
             their
             death
             is
             distemperature
             ,
             or
             externall
             violence
             .
             For
             then
             the
             death
             of
             many
             reprobate
             men
             ,
             were
             no
             iudgement
             of
             God
             against
             sinne
             :
             and
             though
             God
             ,
             of
             his
             absolute
             power
             ,
             may
             take
             away
             any
             mans
             life
             ,
             because
             he
             gaue
             it
             him
             :
             yet
             it
             pleased
             his
             Maiestie
             to
             binde
             himselfe
             to
             a
             course
             in
             the
             creation
             ,
             that
             death
             should
             be
             the
             consequent
             of
             sinne
             .
             l
             
               The
               day
               thou
               eatest
               thou
               shalt
               dye
            
             ;
             so
             that
             wheresoeuer
             we
             see
             death
             ,
             we
             may
             conclude
             there
             is
             sinne
             ,
             either
             really
             ,
             as
             in
             all
             Adams
             posteritie
             ,
             or
             by
             imputation
             ,
             as
             in
             Christ.
             
          
           
             Then
             you
             come
             to
             the
             proofe
             of
             the
             proposition
             ,
             where
             you
             graunt
             the
             m
             one
             place
             to
             be
             rightly
             alleaged
             ,
             because
             death
             indeede
             had
             not
             found
             any
             place
             of
             entrie
             ,
             had
             it
             not
             been
             for
             sinne
             .
             n
             The
             other
             text
             you
             say
             is
             fo●lly
             abused
             ;
             first
             ,
             because
             the
             Apostle
             vnderstands
             by
             it
             eternall
             damnation
             :
             he
             doth
             so
             principally
             ;
             but
             why
             may
             not
             death
             be
             taken
             as
             largely
             here
             ,
             as
             o
             it
             is
             there
             ,
             from
             whence
             all
             these
             phrases
             of
             Scripture
             come
             ?
             But
             there
             it
             signifies
             both
             kinds
             of
             death
             .
             Here
             S.
             Paul
             chiefely
             puts
             them
             in
             minde
             of
             the
             greater
             ,
             hauing
             shewed
             before
             ,
             that
             bodily
             death
             came
             into
             the
             world
             by
             the
             meanes
             of
             sinne
             ;
             and
             although
             the
             Apostle
             be
             occasioned
             to
             deliuer
             that
             speech
             ,
             by
             reason
             of
             the
             Romans
             actuall
             transgressions
             ;
             it
             doth
             not
             abate
             ,
             but
             sharpen
             the
             edge
             of
             his
             exhortation
             ,
             to
             expound
             the
             place
             of
             
             all
             sinne
             whatsoeuer
             :
             for
             if
             there
             be
             no
             sinne
             ,
             no
             not
             originall
             ,
             but
             shall
             haue
             death
             for
             wages
             ,
             certainely
             these
             actuall
             transgressions
             shall
             be
             punisht
             with
             it
             .
          
           
             Master
             Perkins
             in
             p
             the
             place
             alleaged
             speakes
             of
             that
             punishment
             ,
             which
             is
             condemnation
             ,
             as
             the
             very
             words
             following
             declare
             ;
             in
             which
             he
             prooues
             ,
             that
             the
             punishment
             is
             taken
             away
             ,
             by
             that
             of
             the
             Apostle
             :
             q
             
               There
               is
               no
               condemnation
               to
               them
               ,
               that
               are
               in
               Christ
               Iesus
               .
            
             It
             is
             true
             ,
             that
             bodily
             death
             also
             is
             chaunged
             from
             being
             a
             punishment
             ;
             yet
             the
             reason
             of
             that
             death
             is
             the
             dwelling
             of
             sinne
             in
             the
             regenerate
             ,
             which
             ,
             by
             the
             dissoluing
             of
             the
             bodie
             through
             death
             ,
             must
             be
             abolisht
             .
             If
             it
             had
             pleased
             God
             to
             haue
             giuen
             Master
             Perkins
             life
             ,
             that
             he
             might
             haue
             seene
             this
             your
             exception
             ,
             being
             better
             acquainted
             with
             your
             sleights
             ,
             and
             his
             owne
             meaning
             ,
             he
             would
             haue
             answered
             you
             more
             fully
             ,
             as
             in
             other
             poynts
             ,
             so
             in
             this
             also
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               III.
            
             That
             which
             lusteth
             against
             the
             spirit
             ,
             and
             by
             lusting
             tempteth
             ,
             and
             in
             tempting
             intiseth
             and
             draweth
             the
             heart
             to
             sinne
             ,
             is
             for
             nature
             sinne
             it selfe
             ;
             but
             concupiscence
             in
             the
             regenerate
             lusteth
             against
             the
             spirit
             ,
             Gal.
             5.
             17.
             and
             tempteth
             as
             I
             haue
             said
             ,
             Iam.
             1.
             14.
             
             
               God
               tempteth
               no
               man
               ,
               but
               euery
               man
               is
               tempted
               when
               he
               is
               drawne
               away
               by
               his
               owne
               concupiscence
               ,
               and
               is
               inticed
               :
               then
               when
               lust
               conceiueth
               ,
               it
               bringeth
               forth
               sinne
               .
            
             And
             therefore
             it
             is
             sinne
             properly
             :
             such
             as
             the
             fruite
             is
             ,
             such
             is
             the
             tree
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Ansvvere
             ,
             The
             first
             proposition
             is
             not
             true
             :
             for
             not
             euery
             thing
             that
             intiseth
             vs
             to
             sinne
             ,
             is
             sinne
             :
             or
             else
             the
             Apple
             that
             allured
             Eue
             to
             sinne
             ,
             had
             been
             by
             nature
             sinne
             :
             and
             euery
             thing
             in
             this
             world
             one
             vvay
             or
             an
             other
             tempteth
             vs
             to
             sinne
             :
             according
             vnto
             that
             of
             S.
             
               John.
               All
               that
               is
               in
               the
               vvorld
               ,
               is
               the
               Concupiscence
               of
               the
               flesh
               ,
               and
               the
               Concupiscence
               of
            
             
             
               the
               eyes
               ,
               and
               Pride
               of
               life
               :
            
             So
             that
             it
             is
             very
             grosse
             to
             say
             ,
             that
             euery
             thing
             vvhich
             allureth
             to
             sinne
             ,
             is
             sinne
             it selfe
             ,
             and
             as
             vvide
             is
             it
             from
             all
             morall
             
             vvisdome
             to
             affirme
             ,
             that
             the
             first
             motions
             of
             our
             passions
             be
             sinnes
             .
             For
             euen
             the
             very
             heathen
             Philosophers
             could
             distinguish
             ,
             betweene
             sodaine
             passions
             of
             the
             mind
             and
             vices
             :
             teaching
             that
             passions
             may
             be
             bridled
             by
             the
             vnderstanding
             ,
             and
             brought
             by
             due
             ordering
             of
             them
             into
             the
             ring
             of
             reason
             ,
             and
             so
             made
             vertues
             rather
             then
             vices
             .
             And
             that
             same
             
             text
             vvhich
             M.
             Perkins
             bringeth
             to
             persvvade
             these
             temptations
             to
             be
             sinnes
             ,
             proues
             the
             quite
             contrary
             .
             
               God
               tempteth
               no
               man
               ;
               but
               euery
               man
               is
               tempted
               ,
               vvhen
               he
               is
               dravvne
               avvay
               by
               his
               ovvne
               concupiscence
               ,
               and
               is
               allured
               :
               aftervvard
               vvhen
               concupiscence
               hath
               conceiued
               ,
               it
               bringeth
               forth
            
             
             sinne
             :
             Marke
             the
             words
             well
             .
             First
             ,
             Concupiscence
             tempteth
             ,
             and
             allureth
             by
             some
             euill
             motion
             ,
             but
             that
             is
             no
             sinne
             ,
             vntill
             afterward
             it
             do
             conceiue
             ,
             that
             is
             ,
             obtaine
             some
             liking
             o●
             our
             will
             ,
             in
             giuing
             eare
             to
             it
             ,
             and
             not
             expelling
             it
             so
             speedely
             as
             we
             ought
             to
             doe
             the
             suggestion
             of
             such
             an
             enemie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             first
             proposition
             is
             true
             ,
             and
             your
             answere
             but
             a
             shift
             ;
             wherein
             you
             craftely
             leaue
             out
             the
             principall
             poynt
             ,
             to
             make
             a
             shew
             of
             reason
             .
             The
             apple
             that
             allured
             Eue
             to
             sinne
             ,
             did
             not
             lust
             against
             the
             spirit
             ,
             which
             is
             the
             first
             and
             chiefe
             poynt
             of
             Master
             Perkins
             proposition
             ,
             whereof
             you
             make
             no
             mention
             .
          
           
             r
             Philosophers
             speake
             according
             to
             their
             ignorance
             ,
             graunting
             to
             a
             man
             seeds
             and
             sparkes
             of
             vertue
             by
             nature
             ,
             not
             vnderstanding
             ,
             that
             it
             was
             sinne
             to
             lust
             ,
             because
             s
             the
             law
             of
             God
             ,
             which
             forbad
             it
             ,
             was
             vnknowne
             vnto
             them
             .
             Besides
             they
             spake
             of
             the
             passions
             ,
             as
             naturall
             things
             ,
             and
             so
             they
             are
             not
             sinne
             ,
             but
             good
             ,
             as
             being
             created
             by
             God
             :
             but
             our
             question
             is
             of
             them
             ,
             as
             they
             are
             degenerated
             from
             their
             nature
             ,
             and
             corrupt
             ;
             a
             mere
             mysterie
             to
             naturall
             men
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             which
             that
             most
             deepe
             Doctor
             Saint
             Augustine
             ,
             si●●eth
             out
             very
             profoundly
             in
             these
             words
             .
             
               VVhen
               the
               Apostle
               S.
            
             Iames
             
               saith
               ,
               euery
               man
            
             
             
               is
               tempted
               ,
               being
               dravvne
               avvay
               and
               allured
               by
               his
               Concupiscence
               ,
               and
               aftervvard
               Concupiscence
               ,
               vvhen
               it
               hath
               conceiued
               ,
               bringeth
               forth
               sin
               :
               Truly
               in
               these
               words
               ,
               the
               thing
               brought
               forth
               is
               distinguished
               ,
               from
               that
               vvhich
               bringeth
               it
               forth
               .
               The
               damme
               is
               concupiscence
               ,
               the
               fole
               is
               sinne
               .
               But
               concupiscence
               doth
               not
               bring
               sinne
               forth
               ,
               vnlesse
               it
               conceiue
               ,
            
             (
             so
             then
             it
             is
             not
             sin
             of
             it selfe
             )
             
               and
               it
               conceiueth
               not
               ,
               vnlesse
               it
               dravv
               vs
               ,
               that
               is
               ,
               vnlesse
               it
               obtaine
               the
               consent
               of
               our
               vvill
               ,
               to
               commit
               euill
               .
            
             The
             like
             exposition
             of
             the
             same
             place
             ,
             and
             the
             difference
             betweene
             the
             pleasure
             tempting
             ,
             that
             runneth
             before
             ,
             and
             the
             sinne
             which
             followeth
             after
             ,
             
               Unlesse
               vve
               resist
               manfully
            
             ,
             may
             be
             seene
             in
             S.
             Cyrill
             ,
             so
             that
             by
             the
             iudgement
             of
             the
             most
             
             learned
             auncient
             Fathers
             ,
             the
             text
             of
             S.
             James
             cited
             by
             M.
             Perkins
             ,
             to
             proue
             concupiscence
             to
             be
             sinne
             ,
             disproueth
             it
             very
             soundly
             :
             to
             that
             reason
             of
             his
             ,
             
               Such
               as
               the
               fruit
               is
               ,
               such
               is
               the
               Tree
               :
            
             I
             ansvvere
             ,
             that
             not
             concupiscence
             ,
             but
             the
             vvill
             of
             man
             is
             the
             Tree
             :
             vvhich
             bringeth
             forth
             ,
             either
             good
             ,
             or
             bad
             fruit
             ,
             according
             vnto
             the
             disposition
             of
             it
             :
             concupiscence
             is
             onely
             an
             intiser
             vnto
             badde
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             Austin
             and
             Cyril
             speake
             as
             the
             Apostle
             doth
             of
             actuall
             sinne
             ,
             which
             is
             committed
             by
             those
             degrees
             :
             and
             surely
             if
             concupiscence
             be
             not
             sinne
             ,
             without
             consent
             ,
             because
             the
             Apostle
             saith
             it
             brings
             forth
             sinne
             ,
             when
             it
             hath
             conceiued
             ,
             by
             the
             like
             reason
             consent
             makes
             not
             sinne
             deadly
             ,
             because
             th●
             Apostle
             saith
             also
             ;
             that
             sinne
             when
             it
             is
             finisht
             brings
             forth
             death
             .
             Now
             we
             know
             consent
             (
             euen
             with
             you
             )
             may
             be
             deadly
             sinne
             ,
             and
             with
             vs
             alwaies
             is
             :
             so
             concupiscence
             is
             of
             it selfe
             sinne
             ,
             though
             not
             in
             that
             height
             and
             kind
             that
             outward
             actuall
             sinnes
             are
             .
             The
             first
             motion
             to
             wickednes
             is
             sinne
             ,
             because
             it
             is
             an
             action
             against
             the
             commaundement
             ,
             t
             
               Thou
               shalt
               not
               lust
            
             ,
             consent
             increaseth
             the
             wickednes
             of
             it
             :
             The
             outward
             act
             makes
             vp
             the
             sinne
             which
             the
             Apostle
             and
             the
             u
             Fathers
             here
             speake
             of
             .
             It
             should
             seeme
             the
             author
             of
             your
             glosse
             saw
             this
             ;
             who
             expounds
             ,
             
               Brings
               forth
               sinne
            
             ,
             *
             
               Brings
               it
               to
               the
               acte
            
             ,
             or
             into
             action
             .
             If
             the
             Apostle
             saith
             (
             as
             he
             doth
             )
             
               That
               concupiscence
               brings
               forth
               sinne
            
             ,
             out
             of
             doubt
             concupiscence
             is
             the
             tree
             :
             and
             as
             in
             the
             tree
             the
             naughtines
             of
             the
             sap
             is
             blamed
             for
             the
             badnes
             of
             the
             fruite
             ;
             so
             is
             the
             sinfulnes
             of
             the
             will
             for
             the
             euill
             actions
             :
             though
             (
             properly
             )
             neither
             the
             sap
             ,
             but
             the
             tree
             ,
             brings
             forth
             the
             fruite
             ,
             nor
             concupiscence
             ,
             but
             the
             will
             ,
             is
             the
             mother
             of
             sinne
             :
             But
             that
             concupiscence
             is
             properly
             sinne
             ,
             I
             shewed
             before
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Concupiscence
               against
               which
               the
               spirit
               lusteth
               ,
            
             is
             sinne
             ,
             
             
               because
               in
               it
               there
               is
               disobedience
               against
               the
               rule
               of
               the
               minde
               :
               and
               it
               is
               the
               punishment
               of
               sinne
               because
               it
               befalles
               man
               for
               the
               merits
               of
               his
               disobedience
               :
               and
               it
               is
               the
               cause
               of
               sinne
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             S.
             Augustine
             saith
             ,
             
               That
               concupiscence
               is
               sinne
               ,
               because
               in
               it
               there
               is
            
             
             
               disobedience
               against
               the
               rule
               of
               the
               mind
               ,
               &c.
               
            
             I
             ansvvere
             ,
             that
             S.
             Augustine
             in
             more
             then
             tvventy
             places
             of
             his
             vvorkes
             teacheth
             expresly
             ,
             that
             concupiscence
             is
             no
             sinne
             ,
             if
             sinne
             be
             taken
             properly
             :
             vvherefore
             vvhen
             he
             once
             calleth
             it
             sinne
             ,
             he
             taketh
             sinne
             largely
             as
             it
             comprehendeth
             ,
             not
             only
             all
             sinne
             ,
             but
             also
             all
             motions
             and
             inti●ements
             to
             sinne
             ;
             in
             which
             sense
             concupiscence
             may
             be
             tearmed
             sinne
             :
             but
             is
             so
             called
             very
             seldome
             of
             S.
             Augustine
             ,
             but
             more
             commonly
             an
             euill
             ,
             as
             in
             the
             same
             w●●ke
             ,
             is
             to
             be
             seene
             euidently
             :
             where
             he
             saith
             ;
             
               That
               grace
               in
               Baptisme
               doth
               renevve
            
             
             
               a
               man
               perfectly
               ,
               so
               farre
               forth
               as
               it
               appertaineth
               to
               the
               deliuerance
               
               of
               him
               from
               all
               manner
               of
               sinne
               ;
               but
               not
               so
               as
               it
               freeth
               him
               from
               all
               euill
               :
            
             so
             that
             concupiscence
             remaining
             after
             baptisme
             ,
             is
             no
             manner
             of
             sinne
             ,
             in
             S.
             Augustines
             iudgement
             :
             but
             may
             be
             called
             euill
             ,
             because
             it
             prouoketh
             vs
             to
             euil
             .
             To
             this
             place
             of
             S.
             Augustine
             I
             will
             ioyne
             that
             other
             like
             ,
             
             which
             M.
             Perkins
             quoteth
             in
             his
             4.
             reason
             :
             where
             he
             saith
             ,
             
               That
               sinne
               dwelleth
               alwaies
               in
               our
               members
               .
            
             The
             same
             answere
             serueth
             ,
             that
             sinne
             there
             ,
             is
             taken
             improperly
             :
             as
             appeareth
             by
             that
             he
             seates
             it
             in
             our
             members
             :
             for
             according
             vnto
             S.
             Augustine
             and
             all
             the
             learned
             ,
             the
             subiect
             of
             sinne
             being
             properly
             taken
             ,
             is
             not
             in
             any
             part
             of
             the
             body
             ,
             but
             in
             the
             will
             
             and
             soule
             ,
             and
             in
             the
             same
             passage
             he
             signifieth
             plainely
             ,
             that
             in
             Baptisme
             all
             sinnes
             and
             iniquity
             is
             taken
             away
             ,
             and
             that
             there
             is
             lefte
             in
             the
             regenerate
             ,
             only
             an
             infirmity
             or
             weakenes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Hauing
             prooued
             so
             manifestly
             in
             the
             former
             sections
             by
             Scripture
             ,
             that
             originall
             corruption
             is
             properly
             sinne
             ,
             wee
             are
             desirous
             so
             to
             expound
             the
             Fathers
             ,
             as
             they
             may
             best
             agree
             with
             the
             truth
             of
             Scripture
             :
             if
             you
             had
             rather
             set
             them
             against
             the
             Scripture
             ,
             not
             we
             ,
             but
             you
             ,
             are
             to
             be
             blamed
             as
             enemies
             to
             them
             ,
             if
             any
             disgrace
             fall
             vpon
             them
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               V.
            
             The
             iudgement
             of
             the
             ancient
             Church
             .
             August
             .
             epist.
             29.
             
             
               Charitie
               in
               some
               is
               more
               ,
               in
               some
               lesse
               ,
               in
               some
               none
               :
               the
               highest
               degree
               of
               all
               which
               cannot
               be
               increased
               ,
               is
               in
               none
               ,
               as
               long
               as
               man
               liues
               vpon
               earth
               .
               And
               as
               long
               as
               it
               may
               be
               increased
               ,
            
             That
             which
             is
             lesse
             thē
             it
             should
             be
             ,
             is
             in
             fault
             :
             
               by
               which
               fault
               it
               is
               ,
               that
               there
               is
               no
               iust
               man
               vpon
               earth
               that
               doth
               good
               and
               sinneth
               not
               :
               by
               which
               fault
               none
               liuing
               shall
               be
               iustified
               in
               the
               sight
               of
               God.
               For
               which
               fault
               ,
               if
               we
               say
               we
               haue
               no
               sinne
               ,
               there
               is
               no
               truth
               in
               vs
               :
               for
               which
               also
               though
               we
               profit
               neuer
               so
               much
               ,
               it
               is
               necessarie
               for
               vs
               to
               say
               ,
               Forgiue
               vs
               our
               debts
               ,
               though
               all
               our
               words
               ,
               deedes
               ,
               and
               thoughts
               bee
               alreadie
               forgiuen
               in
               baptisme
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Ans.
             That
             here
             is
             neuer
             a
             word
             touching
             concupiscence
             ,
             or
             to
             proue
             Originall
             sinne
             to
             remaine
             after
             Baptisme
             ,
             which
             is
             in
             question
             but
             only
             hat
             the
             best
             men
             for
             want
             of
             perfect
             Charity
             ,
             doe
             o●ten
             sin
             venially
             ,
             which
             we
             graunt
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Indeede
             ,
             as
             you
             pare
             it
             ,
             leauing
             out
             all
             these
             words
             ,
             
               By
               which
               fault
               none
               liuing
               shall
               be
               iustified
               in
               the
               sight
               of
               God.
               For
               which
               fault
               if
               we
               say
               we
               haue
               no
               sin
               ,
               there
               is
               no
               truth
               in
               vs
               ,
            
             there
             
             is
             not
             much
             to
             prooue
             the
             poynt
             ;
             but
             your
             &c.
             hath
             cut
             off
             that
             which
             is
             most
             materiall
             ,
             viz.
             By
             reason
             of
             our
             defect
             or
             failing
             in
             charitie
             ,
             which
             comes
             from
             our
             naturall
             corruption
             ,
             no
             man
             can
             say
             he
             is
             without
             sinne
             ,
             and
             by
             reason
             of
             which
             ,
             we
             must
             call
             vpon
             God
             for
             pardon
             of
             our
             sinnes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Indeede
             Augustine
             in
             sundrie
             places
             seemes
             to
             denie
             concupiscence
             to
             bee
             sinne
             after
             baptisme
             :
             but
             his
             meaning
             is
             ,
             that
             concupiscence
             in
             the
             regenerate
             is
             not
             the
             sinne
             of
             the
             person
             in
             whom
             it
             is
             .
             For
             thus
             he
             expounds
             himselfe
             ,
             a
             
               This
               is
               not
               to
               haue
               sinne
               ,
               not
               to
               be
               guiltie
               of
               sinne
               .
            
             And
             ,
             b
             
               The
               law
               of
               sinne
               in
               baptisme
               is
               remitted
               and
               not
            
             ended
             .
             And
             ,
             c
             
               Let
               not
               sinne
               raigne
               :
               he
               saith
               not
               ,
               let
               not
               sinne
               be
               ,
               but
               let
               it
               not
               raigne
               .
               For
               as
               long
               as
               thou
               liuest
               ,
               of
               necessitie
               sinne
               will
               be
               in
               thy
               members
               :
               at
               the
               least
               ,
               looke
               it
               raigne
               not
               in
               thee
               ,
               &c.
               
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             hauing
             thus
             strongly
             (
             as
             you
             see
             )
             fortified
             his
             position
             with
             that
             one
             sentence
             of
             S.
             Augustine
             (
             which
             hath
             also
             nothing
             for
             his
             purpose
             )
             insteed
             of
             all
             antiquitie
             :
             confesseth
             ingenuously
             ,
             that
             S.
             Augustine
             in
             sundrie
             places
             denieth
             concupiscence
             to
             be
             sin
             :
             but
             expounds
             him
             to
             meane
             ,
             that
             it
             is
             not
             sin
             in
             that
             person
             ,
             but
             in
             it selfe
             :
             which
             is
             already
             confuted
             :
             for
             sinne
             that
             is
             an
             accident
             ,
             and
             ,
             so
             properly
             inherent
             in
             his
             subiect
             ,
             cannot
             be
             at
             all
             ,
             if
             it
             be
             not
             in
             some
             person
             ,
             and
             the
             sinne
             of
             
             the
             same
             person
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             ,
             as
             the
             places
             he
             brings
             out
             of
             Austin
             ,
             shew
             ,
             doth
             not
             deny
             it
             simply
             to
             be
             the
             sinne
             of
             the
             person
             ,
             in
             whom
             it
             is
             ,
             but
             to
             be
             his
             to
             condemnation
             ;
             of
             it selfe
             it
             deserues
             to
             be
             punisht
             with
             eternall
             death
             ,
             but
             in
             him
             it
             is
             not
             a
             sinne
             procuring
             this
             punishment
             .
             x
             
               This
               is
               not
               to
               haue
               sinne
               ,
               not
               to
               be
               guiltie
               of
               sinne
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             it
             the
             Protestant
             Reader
             desire
             to
             be
             well
             assured
             of
             Saint
             Augustines
             opinion
             in
             this
             point
             :
             let
             him
             see
             what
             their
             Patriarke
             
               Iohn
               Caluin
            
             saith
             of
             it
             :
             where
             thus
             he
             writeth
             .
             
               Neither
               is
               it
               needfull
               to
               labour
               much
               in
               searching
               out
               what
               the
               olde
               writers
               thought
               of
               this
               point
               ,
               when
               one
            
             Augustine
             
               may
               serue
               the
               turne
               :
               who
               with
               great
               diligence
               hath
               faithfully
               collected
               togither
               all
               their
               sentences
               .
               Let
               the
               readers
               therefore
               take
               out
               of
               him
               ,
               if
               they
               desire
               to
               haue
               any
               certainety
               of
               the
               iudgement
               of
               antiquity
               .
            
             Hitherto
             somewhat
             honestly
             :
             What
             followeth
             ?
             
               Moreouer
               betweene
               him
               and
               vs
               ,
               there
               is
               this
               difference
               :
               that
               he
               truly
               dares
               not
               call
               the
               disease
               of
               concupiscence
               a
               sin
               ,
               but
               to
               expresse
               it
               ,
               is
               content
               to
               vse
               the
               word
               of
               infirmity
               ,
               then
               loe
               doth
               he
               say
               ,
               
               that
               it
               is
               made
               sinne
               ,
               when
               the
               acte
               of
               our
               consent
               doth
               ioyne
               with
               it
               .
               But
               we
               h●ld
               that
               very
               thing
               to
               be
               sinne
               ,
               wherewith
               a
               man
               is
               in
               any
               sort
               tickled
               .
            
             Obserue
             first
             ,
             good
             Reader
             ,
             that
             S.
             Augustines
             opinion
             with
             him
             carrieth
             the
             credit
             of
             all
             antiquitie
             :
             Which
             is
             the
             cause
             that
             I
             cite
             him
             more
             
             often
             against
             them
             .
             Secondly
             ,
             that
             he
             is
             ●●●tly
             on
             our
             side
             :
             teaching
             concupiscence
             not
             to
             be
             sinne
             ,
             vnlesse
             we
             doe
             consent
             vnto
             it
             .
             Lastly
             ,
             learne
             to
             mislike
             the
             blind
             boldnes
             of
             such
             Masters
             :
             who
             hauing
             so
             highly
             cōmended
             .
             S.
             Augustines
             iudgement
             in
             this
             very
             matter
             ,
             and
             aduised
             all
             men
             to
             follow
             it
             :
             Doth
             notwithstanding
             flie
             from
             it
             himselfe
             .
             Presuming
             that
             some
             vvould
             be
             so
             shalovv-vvitted
             as
             not
             to
             espie
             him
             ,
             or
             else
             content
             to
             relie
             more
             vpon
             his
             onely
             credit
             ,
             then
             vpon
             the
             authority
             of
             all
             the
             auncient
             Fathers
             .
             For
             a
             tast
             of
             who●e
             consent
             with
             S.
             Augustine
             in
             this
             question
             ,
             I
             will
             here
             put
             the
             sentences
             of
             some
             few
             ,
             that
             I
             need
             not
             hereafter
             returne
             to
             rehearse
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Caluin
             saith
             not
             (
             as
             you
             translate
             him
             )
             
               Betweene
               him
               and
               vs
               there
               is
               this
               difference
            
             ;
             but
             this
             y
             
               may
               seeme
               to
               be
               the
               difference
            
             ;
             because
             he
             was
             loth
             to
             speake
             so
             plaine
             ,
             as
             we
             now
             are
             forced
             to
             doe
             ,
             though
             in
             Caluin
             his
             opinion
             ,
             his
             iudgement
             was
             all
             one
             with
             ours
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Chrysostome
             saith
             ,
             
               Passions
               be
               not
               sinnes
               of
               themselues
               ,
               but
               the
               vnbridled
               excesse
               of
               them
               doth
               make
               sinnes
               :
               And
               that
               J
               may
               for
               example
               sake
            
             
             
               touch
               one
               of
               them
               :
               concupiscence
               is
               not
               a
               sinne
               ;
               but
               when
               passing
               measure
               it
               breakes
               his
               bounds
               ,
               then
               loe
               it
               is
               adultery
               ;
               not
               in
               regard
               of
               concupiscence
               ,
               but
               in
               respect
               of
               the
               excessiue
               and
               vnlavvfull
               riot
               of
               it
               .
            
          
           
             S.
             Bernard
             (
             vvhom
             M.
             Perkins
             often
             citeth
             against
             vs
             ,
             and
             therefore
             may
             sometimes
             be
             alleadged
             for
             vs
             )
             hath
             these
             vvords
             :
             
               Sinne
               is
               at
               the
            
             
             
               doore
               ,
               but
               if
               thou
               doe
               not
               open
               it
               ,
               it
               vvill
               not
               enter
               in
               :
               lust
               tickleth
               at
               the
               heart
               ;
               but
               vnlesse
               thou
               vvillingly
               yeeld
               vnto
               it
               ,
               it
               shall
               doe
               thee
               no
               hurt
               :
               vvith●old
               thy
               consent
               ,
               and
               it
               preuaileth
               not
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Augustine
             and
             S.
             Cyrill
             ,
             haue
             been
             cited
             already
             ,
             S.
             Hierome
             and
             S.
             Gregory
             shall
             be
             hereafter
             :
             vvho
             vvith
             the
             confession
             of
             Caluin
             ,
             may
             serue
             sufficiently
             to
             proue
             ,
             that
             approued
             antiquitie
             is
             vvholy
             for
             vs.
             And
             
             if
             any
             desire
             to
             knovv
             the
             founder
             of
             our
             aduersaries
             Doctrine
             in
             this
             point
             :
             let
             him
             read
             the
             64.
             heresie
             recorded
             by
             that
             auncient
             and
             holy
             Bishop
             Epiphanius
             :
             vvhere
             he
             registreth
             one
             Proclus
             an
             old
             rotten
             sectarie
             to
             haue
             taught
             ,
             that
             sinnes
             are
             not
             taken
             avvay
             in
             Baptisme
             ,
             but
             
             are
             only
             couered
             ,
             which
             is
             as
             much
             to
             say
             ,
             as
             sinne
             remaineth
             still
             in
             the
             person
             regenerate
             ,
             but
             is
             not
             imputed
             to
             him
             .
             Which
             is
             iust
             M.
             Perkins
             ,
             and
             our
             Protestants
             position
             .
          
           
             Chrysostome
             speakes
             of
             the
             affections
             ,
             as
             they
             are
             naturall
             ;
             in
             which
             respect
             indeede
             they
             are
             not
             sinnes
             ,
             but
             only
             as
             they
             are
             disordered
             against
             the
             law
             of
             God
             in
             their
             creation
             .
             The
             concupiscence
             he
             names
             ,
             is
             not
             originall
             sinne
             ,
             
             whereof
             we
             dispute
             ,
             but
             the
             naturall
             desire
             which
             Adam
             had
             by
             creation
             ,
             and
             which
             is
             not
             in
             it selfe
             euill
             ;
             but
             ,
             as
             by
             our
             corruption
             ,
             it
             inclines
             now
             to
             euill
             ,
             and
             hath
             euill
             mingled
             with
             it
             in
             the
             act
             of
             desiring
             .
          
           
             Any
             man
             may
             see
             ,
             that
             Bernard
             intends
             not
             to
             proue
             ,
             that
             originall
             sinne
             is
             properly
             sinne
             ,
             but
             that
             it
             shall
             not
             preuaile
             to
             make
             vs
             commit
             grosse
             sinne
             outwardly
             ,
             vnlesse
             we
             consent
             to
             it
             :
             and
             thereby
             incourageth
             Christian
             men
             to
             resist
             it
             ,
             affirming
             that
             it
             shal
             not
             hurt
             them
             to
             condemnation
             ;
             in
             which
             respect
             Austin
             denies
             it
             to
             be
             sinne
             .
             z
             Proclus
             ,
             howsoeuer
             deceiued
             by
             Origen
             he
             erred
             in
             the
             point
             of
             the
             resurrection
             ,
             yet
             in
             this
             matter
             taught
             nothing
             but
             that
             which
             he
             sufficiently
             confirmed
             by
             S.
             Pauls
             authoritie
             ,
             of
             whom
             he
             had
             learned
             the
             doctrine
             :
             neither
             doe
             Epiphanius
             or
             Methodius
             bring
             any
             good
             proofe
             against
             his
             opinion
             ,
             or
             for
             their
             own
             ,
             as
             you
             write
             before
             of
             Hierome
             :
             vrge
             their
             reasons
             ,
             and
             you
             shall
             haue
             answere
             .
          
        
         
           
             Obiections
             of
             Papists
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             arguments
             which
             the
             Church
             of
             Rome
             alleadgeth
             to
             the
             contrary
             ,
             are
             these
             .
             
               Obiect
               .
               I.
            
             In
             baptisme
             men
             receiue
             perfect
             and
             absolute
             pardon
             of
             sinne
             ;
             and
             sinne
             beeing
             pardoned
             is
             taken
             quite
             away
             :
             and
             therefore
             originall
             sinne
             after
             baptisme
             ceaseth
             to
             be
             sinne
             .
             Answ.
             Sinne
             is
             abolished
             two
             waies
             :
             first
             in
             regard
             of
             b
             imputation
             to
             the
             person
             :
             secondly
             in
             regard
             of
             c
             existing
             and
             beeing
             .
             For
             this
             cause
             ,
             God
             vouchsafeth
             to
             man
             two
             blessings
             in
             baptisme
             ,
             Remission
             of
             sinne
             ,
             and
             Mortification
             of
             the
             same
             .
             Remission
             or
             pardon
             abolisheth
             sinne
             wholy
             in
             respect
             of
             any
             imputation
             thereof
             vnto
             man
             ,
             but
             not
             simply
             in
             regard
             of
             the
             being
             thereof
             .
             Mortification
             thereof
             goeth
             further
             ,
             and
             abolisheth
             in
             all
             the
             powers
             of
             bodie
             and
             soule
             ,
             
             the
             very
             concupiscence
             or
             corruption
             it selfe
             ,
             in
             respect
             of
             the
             being
             thereof
             .
             And
             because
             mortification
             is
             not
             accomplished
             till
             death
             ,
             therefore
             originall
             corruption
             remaineth
             till
             death
             ,
             ,
             though
             not
             imputed
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             answereth
             ,
             that
             it
             is
             abolished
             in
             regard
             of
             imputation
             ,
             
             that
             is
             ,
             is
             not
             imputed
             to
             the
             person
             ,
             but
             remaines
             in
             him
             still
             .
             This
             answere
             is
             sufficiently
             (
             I
             hope
             )
             confuted
             in
             the
             Annotations
             vpon
             our
             consent
             :
             In
             confirmation
             of
             our
             Argument
             ,
             I
             will
             adde
             some
             texts
             of
             holy
             Scripture
             :
             First
             ,
             
               He
               that
               is
               vvashed
               ,
               needeth
               not
               but
               to
               vvash
               his
               feete
               ,
               for
               be
               is
               vvholy
               cleane
               .
            
             Take
             with
             this
             ,
             the
             exposition
             of
             S.
             Gregory
             the
             great
             ,
             our
             Apostle
             ;
             
               He
               cannot
            
             (
             saith
             he
             )
             
               be
               called
               vvhaly
               cleane
               in
               vvhom
               any
               part
               or
               parcell
               of
               sins
               remaineth
               :
            
             But
             let
             no
             man
             resist
             the
             voice
             of
             truth
             ,
             who
             saith
             ,
             he
             that
             is
             washed
             (
             in
             Baptisme
             )
             is
             wholy
             cleane
             :
             therefore
             there
             is
             not
             one
             dramme
             of
             the
             contagion
             of
             sinne
             left
             in
             him
             ,
             vvhom
             the
             cleanser
             himselfe
             doth
             professe
             to
             be
             wholy
             cleane
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Because
             you
             content
             your selfe
             with
             your
             former
             answer
             ,
             I
             will
             make
             no
             further
             replie
             ,
             but
             proceed
             to
             examine
             your
             reasons
             .
          
           
             The
             place
             you
             bring
             is
             allegoricall
             ,
             and
             therefore
             being
             not
             expounded
             in
             the
             Scripture
             ,
             vnfit
             to
             prooue
             any
             matter
             in
             controuersie
             .
             But
             if
             wee
             take
             it
             as
             spoken
             of
             baptisme
             ,
             it
             makes
             more
             against
             you
             ,
             than
             for
             you
             :
             as
             appeares
             by
             this
             syllogisme
             .
             
               
                 He
                 that
                 hath
                 foule
                 feete
                 ,
                 is
                 not
                 wholy
                 cleane
                 :
              
               
                 But
                 he
                 that
                 is
                 washed
                 hath
                 foule
                 feete
                 .
              
               
                 Therefore
                 he
                 that
                 is
                 washed
                 is
                 not
                 wholy
                 cleane
                 .
              
            
             So
             that
             our
             Sauiours
             speech
             must
             be
             thus
             vnderstood
             :
             He
             that
             is
             washed
             ,
             lackes
             but
             onely
             making
             cleane
             of
             his
             feete
             ,
             and
             then
             he
             is
             wholy
             cleane
             .
             a
             Gregories
             speech
             (
             for
             it
             is
             more
             than
             I
             know
             that
             he
             is
             a
             Saint
             ,
             and
             I
             am
             sure
             hee
             was
             none
             of
             our
             Apostle
             ,
             that
             neuer
             bestowed
             any
             paines
             to
             teach
             vs
             )
             auowes
             the
             proposition
             of
             my
             syllogisme
             ,
             that
             they
             which
             neede
             to
             haue
             their
             feete
             washt
             ,
             are
             not
             wholie
             cleane
             .
             Now
             the
             assumption
             our
             Sauiour
             makes
             ,
             affirming
             that
             hee
             which
             is
             washt
             ,
             hath
             yet
             neede
             to
             haue
             his
             feete
             washt
             ,
             that
             he
             may
             be
             wholy
             cleane
             :
             so
             that
             your
             proofes
             confirme
             my
             reason
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             very
             same
             doth
             the
             most
             learned
             Doctor
             S.
             Ierome
             affirme
             :
             saying
             .
             
             
               How
               are
               vve
               iustified
               and
               sanctified
               ,
               if
               any
               ●inne
               be
               le●t
               remaining
               in
               vs
               ?
            
             Againe
             if
             holy
             King
             Dauid
             say
             .
             
               Thou
               shalt
               vvash
               me
               ,
               and
               J
               shall
               be
               vvhiter
               then
               snovv
               :
            
             how
             can
             the
             blacknes
             of
             hell
             still
             remaine
             in
             his
             soule
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             is
             no
             such
             thing
             in
             the
             epistle
             ;
             and
             if
             there
             were
             ,
             it
             could
             make
             nothing
             for
             your
             purpose
             ;
             because
             Hierome
             disputes
             there
             ,
             not
             of
             originall
             ,
             but
             of
             actuall
             sinne
             ,
             viz.
             of
             that
             which
             was
             thought
             to
             be
             a
             sinne
             ,
             but
             indeede
             ,
             as
             hee
             plainly
             shewes
             ,
             was
             none
             ;
             the
             marying
             of
             a
             second
             wife
             after
             baptisme
             .
             Besides
             ,
             he
             speakes
             not
             of
             rooting
             out
             sinne
             ,
             but
             directly
             ,
             as
             wee
             doe
             ;
             of
             taking
             it
             away
             by
             pardoning
             of
             it
             .
             So
             also
             doth
             b
             Dauid
             ,
             as
             it
             is
             manifest
             .
             Neither
             did
             hee
             meane
             ,
             that
             God
             should
             wash
             by
             baptisme
             ,
             and
             so
             clense
             him
             from
             originall
             sinne
             ,
             but
             that
             he
             should
             take
             away
             the
             guilt
             and
             staine
             of
             the
             murther
             and
             adulterie
             that
             hee
             had
             committed
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Briefly
             it
             cannot
             be
             but
             a
             notorious
             wrong
             vnto
             the
             precious
             blood
             of
             our
             Sauiour
             ,
             to
             hold
             that
             it
             is
             not
             aswell
             able
             to
             purge
             and
             purifie
             vs
             from
             sinne
             ,
             as
             Adams
             transgression
             was
             of
             force
             to
             infect
             vs.
             Yea
             the
             Apostle
             teacheth
             vs
             directly
             ,
             that
             we
             recouer
             more
             by
             Christs
             grace
             ,
             then
             we
             lost
             through
             Adams
             fault
             ,
             in
             these
             words
             :
             
               But
               not
               as
               the
               offence
               ,
               so
               also
            
             
             
               the
               gift
               ,
               for
               if
               by
               the
               offence
               of
               one
               ,
               many
               died
               ;
               so
               much
               more
               the
               grace
               of
               God
               ,
               and
               the
               gift
               in
               the
               grace
               of
               one
               ,
               man
               Iesus
               Christ
               ,
               hath
               abounded
               vpon
               many
               .
            
             If
             then
             we
             through
             Christ
             ,
             receiue
             more
             abundance
             of
             grace
             ,
             then
             we
             lost
             by
             Adam
             ,
             there
             is
             no
             more
             sinne
             left
             in
             the
             newly
             Baptised
             man
             ,
             then
             was
             in
             Adam
             in
             the
             state
             of
             innocency
             ,
             albeit
             other
             defects
             ,
             and
             infirmities
             doe
             remaine
             in
             vs
             ,
             for
             our
             greater
             humiliation
             ,
             and
             probation
             :
             yet
             all
             filth
             of
             sinne
             is
             cleane
             scoured
             out
             or
             our
             soules
             ,
             by
             the
             pure
             grace
             of
             God
             powred
             abundantly
             into
             it
             in
             Baptisme
             :
             and
             so
             our
             first
             Argument
             s●ands
             insoluble
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               
                 If
                 we
                 through
                 Christ
                 
                   (
                   say
                   you
                
                 )
                 receiue
                 more
                 abundance
                 of
                 grace
                 ,
                 than
                 we
                 lost
                 by
                 Adam
                 ,
                 there
                 is
                 no
                 more
                 sinne
                 left
                 in
                 the
                 newly
                 baptized
                 man
                 ,
                 than
                 was
                 in
                 Adam
                 in
                 the
                 estate
                 of
                 innocencie
                 :
              
               
                 But
                 we
                 through
                 Christ
                 receiue
                 more
                 abundance
                 of
                 grace
                 ,
                 than
                 we
                 lost
                 in
                 Adam
                 :
              
               
                 Therefore
                 there
                 is
                 no
                 more
                 sinne
                 left
                 in
                 the
                 newly
                 baptized
                 man
                 ,
                 than
                 was
                 in
                 Adam
                 in
                 the
                 state
                 of
                 innocencie
                 .
              
            
          
           
             I
             denie
             the
             consequence
             of
             your
             proposition
             .
             For
             though
             
             wee
             receiue
             more
             grace
             ,
             yet
             it
             is
             not
             bestowed
             vpon
             vs
             at
             once
             ,
             but
             growes
             by
             little
             and
             little
             ,
             receiuing
             perfection
             at
             our
             death
             ,
             and
             not
             before
             .
             Your
             assumption
             is
             true
             ,
             in
             respect
             of
             the
             assured
             continuance
             of
             grace
             ,
             which
             Adam
             had
             not
             ,
             but
             the
             measure
             is
             not
             greater
             .
             For
             Adam
             was
             created
             in
             true
             holines
             and
             righteousnes
             ,
             perfect
             according
             to
             his
             ,
             nature
             .
             But
             the
             place
             you
             alleage
             ,
             proues
             not
             the
             point
             .
             The
             c
             Apostle
             speakes
             not
             there
             of
             inherent
             righteousnes
             ,
             but
             of
             grace
             ,
             that
             is
             ,
             the
             fauour
             and
             mercie
             of
             God
             ;
             and
             of
             the
             gift
             by
             grace
             ,
             that
             is
             ,
             forgiuenes
             of
             sinnes
             ,
             as
             I
             will
             shew
             (
             if
             it
             please
             God
             )
             hereafter
             ,
             vpon
             another
             occasion
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               II.
            
             Euery
             sinne
             is
             voluntarie
             :
             but
             originall
             sinne
             in
             no
             man
             after
             baptisme
             is
             voluntarie
             :
             and
             therefore
             no
             sinne
             .
             Answ.
             The
             proposition
             is
             a
             politike
             rule
             pertaining
             to
             the
             courts
             of
             men
             ,
             and
             must
             be
             vnderstood
             of
             such
             actions
             as
             are
             done
             of
             one
             man
             to
             another
             :
             and
             it
             doth
             not
             belong
             to
             the
             court
             of
             conscience
             ,
             which
             God
             holdeth
             and
             keepeth
             in
             mens
             hearts
             ,
             in
             which
             euery
             want
             of
             conformitie
             to
             the
             law
             is
             made
             a
             sinne
             .
             Secondly
             I
             answer
             ,
             that
             originall
             sinne
             was
             voluntarie
             in
             our
             first
             parent
             Adam
             :
             for
             he
             sinned
             ,
             and
             brought
             this
             miserie
             vpon
             vs
             willingly
             ;
             though
             in
             vs
             it
             be
             otherwise
             vpon
             iust
             cause
             .
             Actuall
             sinne
             was
             first
             in
             him
             ,
             and
             then
             originall
             corruption
             ;
             but
             in
             vs
             originall
             corruption
             is
             first
             ,
             and
             then
             actuall
             sinne
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Reply
             .
             Full
             litle
             knowes
             this
             man
             what
             belongeth
             to
             the
             Court
             of
             conscience
             :
             there
             secret
             faults
             in
             deed
             be
             examined
             ,
             but
             nothing
             is
             taken
             for
             sinne
             by
             any
             one
             learned
             in
             that
             faculty
             ,
             which
             is
             done
             without
             a
             mans
             free
             consent
             :
             all
             of
             them
             holding
             with
             S.
             
               Augustine
               .
               That
               sinne
               is
               so
               voluntary
               an
               euill
               ,
               that
               it
               cannot
               be
               sinne
               ,
               which
               is
               not
               voluntary
               :
            
             And
             
             to
             say
             with
             M.
             Perkins
             that
             any
             want
             of
             conformity
             to
             reason
             in
             our
             body
             is
             sinne
             ,
             is
             so
             absurd
             :
             that
             a
             man
             might
             (
             if
             that
             were
             true
             )
             be
             damned
             for
             a
             dreame
             ,
             how
             well
             soeuer
             disposed
             he
             went
             to
             sleepe
             :
             if
             he
             chaunce
             to
             dreame
             of
             vncleannes
             ,
             whereupon
             doth
             ensue
             any
             euill
             motion
             in
             his
             flesh
             .
             This
             paradoxe
             of
             sinning
             without
             a
             mans
             consent
             is
             so
             contrarie
             vnto
             both
             ,
             naturall
             ,
             and
             supernaturall
             reason
             that
             S.
             Augustine
             auerreth
             
             
             
               Neither
               any
               of
               the
               small
               number
               of
               the
               learned
               ,
               nor
               of
               the
               multitude
               of
               the
               vnlearned
               doe
               hold
               ,
               that
               a
               man
               can
               sinne
               without
               his
               consent
               .
            
             What
             vnlearned
             ,
             learned
             men
             then
             are
             start
             vp
             in
             our
             miserable
             age
             ,
             that
             make
             no
             bones
             to
             deny
             this
             ,
             and
             greater
             matters
             too
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             hath
             truly
             answered
             ,
             that
             although
             men
             know
             no
             sinne
             ,
             but
             that
             which
             is
             voluntarie
             ,
             because
             they
             make
             all
             sinne
             to
             be
             in
             the
             act
             :
             yet
             in
             Gods
             iudgement
             it
             is
             otherwise
             ,
             who
             condemnes
             all
             for
             sinne
             ,
             that
             is
             any
             way
             against
             his
             iust
             and
             holy
             law
             .
             The
             place
             you
             alleage
             out
             of
             Austin
             prooues
             no
             more
             ,
             but
             that
             those
             actions
             that
             are
             not
             voluntarie
             ,
             are
             not
             sinne
             :
             which
             wee
             easily
             grant
             .
             But
             d
             Master
             Perkins
             addes
             a
             ●…ond
             answere
             ,
             which
             you
             craftily
             ,
             according
             to
             your
             custome
             ,
             omit
             ;
             because
             you
             know
             not
             what
             to
             say
             to
             it
             .
             The
             answere
             is
             ,
             
               that
               originall
               sinne
               may
               be
               called
               voluntarie
               ,
               because
               Adams
               sinne
               was
               voluntarie
               ,
               and
               so
               ours
               in
               him
               :
            
             as
             e
             Austin
             truly
             affirmes
             .
             Those
             dreames
             that
             are
             occasioned
             by
             any
             fault
             of
             ours
             ,
             or
             by
             our
             naturall
             corruption
             ,
             are
             our
             sinnes
             ,
             and
             to
             them
             that
             are
             not
             in
             Christ
             ,
             damnable
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
            
             Where
             the
             forme
             of
             any
             thing
             is
             taken
             away
             ,
             there
             the
             thing
             it selfe
             ceaseth
             also
             :
             but
             after
             baptisme
             in
             the
             regenerate
             ,
             the
             forme
             of
             originall
             sinne
             ,
             that
             is
             ,
             
               the
               guilt
            
             ,
             is
             quite
             remoued
             :
             and
             therefore
             sinne
             ceaseth
             to
             be
             sinne
             .
             Answ.
             The
             guilt
             ,
             or
             obligation
             to
             punishment
             ,
             is
             not
             the
             forme
             of
             originall
             corruption
             ,
             but
             (
             as
             we
             say
             in
             schooles
             )
             an
             accident
             or
             necessarie
             companion
             thereof
             .
             The
             true
             forme
             of
             originall
             sinne
             ,
             is
             a
             defect
             and
             depriuation
             of
             that
             which
             the
             law
             requireth
             at
             our
             hands
             in
             our
             minde
             ,
             will
             ,
             affections
             ,
             and
             in
             all
             the
             powers
             both
             of
             soule
             and
             bodie
             .
             But
             they
             vrge
             this
             reason
             further
             ,
             saying
             ,
             where
             the
             guilt
             and
             punishment
             is
             taken
             away
             ,
             there
             is
             no
             fault
             remaining
             :
             but
             after
             baptisme
             the
             guilt
             and
             punishment
             is
             remoued
             :
             and
             therefore
             ,
             
             though
             originall
             corruption
             remaine
             ,
             it
             is
             not
             as
             a
             fault
             to
             make
             vs
             guiltie
             before
             God
             ,
             but
             onely
             as
             a
             weaknes
             .
             Answ.
             Guilt
             is
             remoued
             ,
             and
             not
             remoued
             .
             It
             is
             remooued
             from
             the
             person
             regenerate
             ,
             which
             stands
             not
             guiltie
             for
             any
             sinne
             originall
             or
             actuall
             :
             but
             guilt
             is
             not
             remoued
             from
             the
             sinne
             it selfe
             ;
             or
             ,
             as
             some
             answere
             ,
             there
             be
             two
             kindes
             of
             guilt
             ,
             actuall
             ,
             and
             potentiall
             .
             The
             actuall
             guilt
             is
             ,
             whereby
             sin
             maketh
             man
             stand
             guiltie
             before
             God
             :
             and
             that
             is
             remoued
             in
             the
             regenerate
             .
             But
             the
             potentiall
             guilt
             ,
             which
             is
             an
             aptnes
             in
             sinne
             ,
             to
             make
             a
             man
             stand
             guiltie
             if
             he
             sinne
             ,
             that
             is
             not
             remooued
             :
             and
             therefore
             still
             sinne
             remaineth
             sinne
             .
             To
             this
             or
             like
             effect
             saith
             August
             .
             *
             
               We
               say
               that
               the
               guilt
               of
               concupiscence
               ,
               not
               whereby
            
             it
             is
             guiltie
             
               (
               for
               that
               is
               not
               a
               person
               )
               but
               that
               whereby
               it
               made
               man
               guiltie
               from
               the
               beginning
               ,
               is
               pardoned
               ,
               and
               that
               the
               thing
               it
            
             selfe
             is
             euill
             ,
             
               so
               as
               the
               regenerate
               desire
               to
               be
               healed
               of
               this
               plague
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             shifteth
             in
             assigning
             a
             wrong
             forme
             :
             affirming
             vs
             to
             say
             that
             the
             forme
             of
             Originall
             sinne
             is
             the
             guiltines
             of
             it
             :
             which
             we
             hold
             to
             be
             neither
             the
             forme
             ,
             nor
             matter
             of
             it
             ,
             but
             as
             it
             were
             the
             proper
             passion
             following
             it
             .
             S●e
             S.
             Thomas
             :
             who
             deliuereth
             for
             the
             forme
             of
             Originall
             sinne
             ,
             the
             priuation
             of
             Originall
             iustice
             ,
             which
             iustice
             made
             the
             
             will
             subiect
             to
             God.
             
          
           
             The
             deordination
             then
             of
             the
             will
             ,
             Mistres
             and
             commaunder
             of
             all
             other
             points
             in
             man
             ,
             made
             by
             the
             priuation
             of
             Originall
             iustice
             :
             is
             the
             
             forme
             of
             Original
             sinne
             ,
             and
             the
             deordination
             of
             all
             other
             parts
             of
             man
             ,
             (
             which
             by
             a
             common
             name
             is
             called
             concupiscence
             ,
             as
             that
             learned
             Doctor
             noteth
             ,
             )
             is
             but
             the
             materiall
             part
             of
             that
             sinne
             ,
             so
             that
             the
             will
             of
             the
             regenerate
             being
             by
             grace
             through
             Christ
             rectified
             ,
             and
             set
             againe
             in
             good
             order
             towards
             the
             law
             of
             God
             ,
             the
             forme
             of
             originall
             sinne
             ,
             which
             consist●d
             in
             deordination
             of
             it
             ,
             is
             taken
             quite
             away
             by
             Baptisme
             ,
             and
             so
             consequently
             the
             sinne
             it selfe
             ,
             vvhich
             cannot
             be
             vvithout
             his
             proper
             forme
             ,
             as
             the
             argument
             doth
             conuince
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             forme
             of
             originall
             sinne
             (
             as
             I
             shewed
             before
             )
             is
             not
             onely
             the
             absence
             of
             righteousnes
             ,
             but
             also
             an
             habituall
             
             inclination
             to
             euill
             ;
             which
             is
             not
             wholy
             taken
             away
             in
             this
             life
             ,
             but
             onely
             by
             degrees
             diminished
             ,
             and
             in
             death
             vtterly
             abolished
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               IV.
            
             Lastly
             ,
             for
             our
             disgrace
             they
             alleage
             that
             we
             in
             our
             doctrine
             teach
             ,
             that
             originall
             sinne
             after
             baptisme
             is
             onely
             clipped
             or
             pared
             ,
             like
             the
             haire
             of
             a
             mans
             head
             ,
             whose
             rootes
             still
             remaine
             in
             the
             flesh
             ,
             growing
             and
             increasing
             after
             they
             are
             cut
             ,
             as
             before
             .
             Answ.
             Our
             doctrine
             is
             abused
             :
             for
             in
             the
             paring
             of
             any
             thing
             ,
             as
             in
             cutting
             of
             the
             haire
             ,
             or
             in
             lopping
             a
             tree
             ,
             the
             roote
             remaines
             vntouched
             ,
             and
             therupon
             multiplieth
             as
             before
             .
             But
             in
             the
             mortification
             of
             originall
             sinne
             after
             baptisme
             ,
             wee
             hold
             no
             such
             paring
             :
             but
             teach
             ,
             that
             in
             the
             very
             first
             instant
             of
             the
             conuersion
             of
             a
             sinner
             ,
             sinne
             receiueth
             his
             deadlie
             wound
             in
             the
             roote
             ,
             neuer
             afterward
             to
             be
             recouered
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Conferre
             this
             last
             answere
             with
             his
             former
             Doctrine
             (
             good
             Reader
             )
             and
             thou
             maist
             learne
             what
             credit
             is
             to
             be
             giuen
             to
             such
             Masters
             :
             no
             more
             constant
             then
             the
             wind
             .
             
               Here
               sinne
               is
               deadly
               vvounded
               in
               the
               roote
               ,
               there
               it
               remaineth
               still
               vvith
               all
               the
               guiltines
               of
               it
               ,
               although
               not
               imputed
               ,
               there
               it
               still
               maketh
               the
               man
               to
               sinne
               ,
               intangleth
               him
               in
               the
               punishment
               of
               sinne
               ,
               and
               maketh
               him
               miserable
               :
            
             All
             this
             he
             comprehended
             before
             in
             this
             first
             reason
             ,
             and
             yet
             blusheth
             not
             here
             to
             conclude
             ,
             that
             he
             holdeth
             it
             as
             at
             the
             first
             :
             
               Neither
               clipped
               nor
               pared
               ,
               but
               pulled
               vp
               by
               the
               rootes
               :
            
             Indeed
             
             they
             doe
             him
             a
             fauour
             ,
             who
             say
             that
             he
             holdeth
             sinne
             to
             be
             clipped
             ,
             and
             as
             it
             were
             razed
             ,
             for
             albeit
             haire
             razed
             grow
             out
             againe
             ,
             yet
             is
             there
             none
             for
             a
             season
             :
             but
             this
             Original
             sinne
             of
             his
             is
             alwaies
             in
             his
             regenerate
             ,
             in
             vigour
             to
             corrupt
             all
             his
             workes
             ,
             and
             to
             make
             them
             deadly
             sinnes
             .
             But
             let
             this
             suffice
             for
             this
             matter
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             is
             a
             meere
             cauill
             of
             yours
             ,
             and
             no
             contradiction
             of
             Master
             Perkins
             ;
             originall
             sinne
             hath
             all
             these
             effects
             ,
             and
             yet
             is
             not
             wholy
             rooted
             vp
             ,
             as
             you
             falsely
             make
             him
             speake
             ,
             but
             wounded
             in
             the
             roote
             so
             deadly
             ,
             f
             as
             that
             it
             neither
             shal
             ,
             nor
             can
             recouer
             ,
             though
             it
             liue
             and
             bring
             forth
             fruites
             of
             sinne
             ,
             for
             the
             time
             of
             our
             continuance
             in
             this
             mortall
             carcasse
             .
          
        
      
       
         
         
           The
           third
           poynt
           :
           Certeintie
           of
           saluation
           .
        
         
           
             I.
             Our
             consent
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               I.
               Conclus
            
             .
             We
             hold
             and
             beleeue
             that
             a
             man
             in
             this
             life
             ,
             may
             be
             certeine
             of
             saluation
             :
             and
             the
             same
             thing
             doth
             the
             Church
             of
             Rome
             teach
             and
             hold
             .
          
           
             
               II.
               Conclus
            
             .
             We
             hold
             and
             beleeue
             that
             a
             man
             is
             to
             put
             a
             certeine
             affiance
             in
             Gods
             mercy
             in
             Christ
             for
             the
             saluation
             of
             his
             soule
             :
             and
             the
             same
             thing
             by
             common
             consent
             holdeth
             the
             foresaid
             Church
             :
             this
             point
             maketh
             not
             the
             difference
             betweene
             vs.
             
          
           
             
               III.
               Conclus
            
             .
             We
             hold
             that
             with
             assurance
             of
             saluation
             in
             our
             harts
             is
             ioyned
             doubting
             :
             and
             there
             is
             no
             man
             so
             assured
             of
             his
             saluation
             ,
             but
             he
             at
             sometime
             doubteth
             thereof
             ,
             especially
             in
             the
             time
             of
             temptation
             ;
             and
             in
             this
             the
             Papists
             agree
             with
             vs
             ,
             and
             we
             with
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               To
               this
               conclusion
               the
               Papist
               ansvvers
               ,
            
             Not
             so
             Sir.
             
               But
               he
               shevves
               not
               vvhat
               it
               is
               he
               mislikes
               in
               it
               .
            
          
           
             
               IV.
               Conclus
            
             .
             They
             goe
             further
             and
             say
             ,
             that
             a
             man
             may
             be
             certeine
             of
             the
             saluation
             of
             men
             ,
             or
             of
             the
             Church
             by
             Catholike
             faith
             :
             and
             so
             say
             we
             .
          
           
             
               V.
               Concl.
            
             Yea
             they
             hold
             ,
             that
             a
             mā
             by
             faith
             may
             be
             assured
             of
             his
             own
             saluation
             through
             extraordinary
             reuelation
             ,
             as
             Abraham
             &
             others
             were
             ;
             and
             so
             do
             we
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               Here
               he
               ads
               ,
               that
            
             ,
             In
             this
             sense
             only
             the
             first
             conclusion
             is
             true
             :
             viz
             
               that
               there
               is
               no
               assurance
               but
               by
               reuelation
               .
               We
               ansvvere
               ,
               that
               this
               reuelation
               is
               common
               to
               all
               true
               beleeuers
               in
               their
               seuerall
               proportions
               .
            
          
           
             
               VI.
               Conclus
            
             .
             They
             teach
             that
             we
             are
             to
             be
             certeine
             of
             our
             saluation
             by
             *
             speciall
             faith
             in
             regard
             of
             God
             that
             promiseth
             ;
             though
             in
             regard
             of
             our selues
             and
             our
             indisposition
             wee
             cannot
             :
             and
             in
             the
             former
             point
             they
             consent
             with
             vs.
             
          
        
         
           
           
             II.
             The
             dissent
             or
             difference
             .
          
           
             The
             very
             maine
             point
             of
             difference
             lies
             in
             the
             manner
             of
             assurance
             .
          
           
             
               I.
               Conclus
            
             .
             We
             hold
             that
             a
             man
             may
             be
             certeine
             of
             his
             saluation
             in
             his
             owne
             conscience
             euen
             in
             this
             life
             ,
             and
             that
             by
             an
             ordinary
             and
             speciall
             faith
             .
             They
             hold
             that
             a
             man
             is
             certeine
             of
             his
             saluation
             onely
             by
             hope
             :
             both
             of
             vs
             hold
             a
             certeinty
             ,
             we
             by
             faith
             ,
             they
             by
             hope
             .
          
           
             
               II.
               Conclus
            
             .
             Further
             ,
             we
             hold
             and
             auouch
             that
             our
             certeinty
             by
             true
             faith
             is
             vnfallible
             :
             they
             say
             ,
             their
             certeinty
             is
             only
             probable
             .
          
           
             
               III.
               Conclus
            
             .
             And
             further
             though
             both
             of
             vs
             say
             ,
             that
             we
             haue
             confidence
             in
             Gods
             mercy
             in
             Christ
             for
             our
             saluation
             ,
             yet
             we
             doe
             it
             with
             some
             difference
             .
             For
             our
             confidence
             commeth
             from
             certeine
             and
             ordinary
             faith
             :
             theirs
             from
             hope
             ,
             ministring
             (
             as
             they
             
             say
             )
             but
             a
             coniecturall
             certeinty
             .
          
           
             Thus
             much
             of
             the
             difference
             :
             now
             let
             vs
             see
             the
             reasons
             to
             and
             fro
             .
          
        
         
           
             III.
             Obiections
             of
             Papists
             .
          
           
             
               Obiect
               .
               I.
            
             Where
             there
             is
             no
             word
             there
             is
             no
             faith
             :
             for
             these
             two
             are
             relatiues
             :
             but
             there
             is
             no
             word
             of
             God
             saying
             ,
             Cornelius
             beleeue
             thou
             ,
             Peter
             beleeue
             thou
             ,
             and
             thou
             shalt
             be
             saued
             .
             And
             therefore
             there
             is
             no
             such
             ordinary
             faith
             to
             beleeue
             a
             mans
             owne
             particular
             saluation
             .
             Ans.
             The
             proposition
             is
             false
             vnlesse
             it
             be
             supplied
             with
             a
             clause
             on
             this
             manner
             .
             
               Where
               there
               is
               no
               word
               of
               promise
               ,
               nor
               any
               thing
               that
               
               doth
               counteruaile
               a
               particular
               promise
               ,
               there
               is
               no
               faith
               .
            
             But
             (
             say
             they
             )
             there
             is
             no
             such
             particular
             word
             .
             It
             is
             true
             God
             doth
             not
             speake
             to
             men
             particularly
             ,
             Beleeue
             thou
             ,
             and
             thou
             shalt
             be
             saued
             .
             But
             yet
             doth
             he
             that
             which
             is
             answerable
             hereunto
             ,
             in
             that
             he
             giueth
             a
             generall
             promise
             ,
             with
             a
             commandement
             to
             apply
             the
             same
             :
             and
             hath
             ordained
             the
             holy
             ministerie
             of
             the
             word
             to
             applie
             the
             same
             to
             the
             persons
             of
             the
             hearers
             in
             his
             owne
             name
             :
             and
             that
             is
             as
             much
             as
             if
             the
             Lord
             himselfe
             should
             speake
             to
             men
             particularly
             .
             To
             speake
             more
             plainely
             :
             in
             the
             Scripture
             the
             promises
             of
             saluation
             be
             indefinitely
             propounded
             :
             it
             saith
             not
             any
             where
             ,
             if
             I●hn
             will
             beleeue
             ,
             he
             shall
             be
             saued
             ;
             or
             if
             Peter
             will
             beleeue
             ,
             he
             shall
             be
             saued
             ,
             but
             whosoeuer
             beleeueth
             shall
             be
             saued
             .
             Now
             then
             comes
             the
             minister
             of
             the
             word
             ,
             who
             standing
             in
             the
             roome
             of
             God
             ,
             and
             in
             the
             stead
             of
             Christ
             himselfe
             ,
             takes
             the
             indefinite
             promises
             of
             the
             Gospel
             ,
             and
             laies
             them
             to
             the
             harts
             of
             euery
             particular
             man
             :
             and
             this
             in
             effect
             is
             as
             much
             as
             if
             Christ
             himselfe
             should
             say
             ,
             Cornelius
             beleeue
             thou
             ,
             and
             thou
             shalt
             be
             saued
             :
             Peter
             beleeue
             thou
             ,
             and
             thou
             shalt
             be
             saued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Here
             M.
             Perkins
             contrary
             to
             his
             custome
             ,
             giueth
             the
             first
             place
             to
             our
             reasons
             ,
             which
             he
             calleth
             obiections
             ,
             and
             endeuoureth
             to
             supplant
             them
             :
             and
             afterward
             planteth
             his
             owne
             .
             About
             the
             order
             I
             will
             not
             contend
             ,
             seeing
             he
             acknowledgeth
             in
             the
             beginning
             that
             he
             obserueth
             none
             ,
             but
             sets
             downe
             things
             as
             they
             came
             into
             his
             head
             .
             Otherwise
             he
             would
             haue
             handled
             Iustification
             before
             Saluation
             .
             But
             following
             his
             method
             ,
             let
             vs
             come
             to
             the
             matter
             .
          
           
             Reply
             .
             Good
             Sir
             ,
             seeing
             euery
             man
             is
             a
             lyar
             ,
             and
             may
             both
             deceiue
             ,
             
             and
             be
             deceiued
             ,
             and
             the
             Minister
             telling
             may
             erre
             :
             how
             doth
             either
             the
             Minister
             know
             ,
             that
             the
             man
             to
             whom
             he
             speaketh
             is
             of
             the
             number
             of
             the
             elect
             ?
             or
             the
             man
             be
             certaine
             that
             the
             Minister
             mistaketh
             not
             ,
             when
             he
             assureth
             him
             of
             his
             saluation
             ?
             To
             affirme
             as
             you
             doe
             ,
             that
             the
             Minister
             is
             to
             be
             beleeued
             aswell
             as
             if
             it
             were
             Christ
             himselfe
             ,
             is
             plaine
             blasphemie
             .
             Equalling
             a
             blinde
             and
             lying
             creature
             ,
             vnto
             the
             wisedome
             and
             
             truth
             of
             God.
             If
             you
             could
             shew
             out
             of
             Gods
             word
             ,
             that
             euery
             Minister
             hath
             such
             a
             commission
             from
             Christ
             ,
             then
             had
             you
             answered
             the
             argument
             directly
             ,
             which
             required
             but
             one
             warrant
             of
             Gods
             vvord
             :
             but
             to
             say
             that
             the
             assurance
             of
             an
             ordinary
             Ministers
             vvord
             counteruailes
             Gods
             vvord
             ,
             I
             cannot
             see
             vvhat
             it
             vvanteth
             of
             making
             a
             pelting
             Minister
             Gods
             mate
             .
             On
             the
             otherside
             to
             auerre
             that
             the
             Minister
             knowes
             who
             is
             predestinate
             (
             as
             it
             must
             be
             graunted
             he
             doth
             ,
             if
             you
             will
             not
             haue
             him
             to
             lie
             when
             he
             saith
             to
             Peter
             ,
             thou
             art
             one
             of
             the
             elect
             )
             i●
             to
             make
             him
             of
             Gods
             priuie
             Councell
             ,
             without
             any
             warrant
             for
             it
             in
             Gods
             word
             :
             Yea
             S.
             Paul
             not
             obscurely
             signifying
             the
             contrary
             in
             these
             words
             .
             
               The
               sure
               foundation
               of
               God
               standeth
               hauing
               this
               seale
               :
               our
               Lord
               knoweth
               vvho
               be
               his
               .
            
             And
             none
             else
             ,
             except
             he
             reueile
             it
             vnto
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             vtterly
             mistake
             Master
             Perkins
             ,
             who
             doth
             not
             say
             ,
             that
             the
             Minister
             is
             to
             assure
             any
             man
             of
             his
             saluation
             ,
             but
             to
             applie
             the
             generall
             promises
             of
             Scripture
             to
             euery
             man
             particularly
             ,
             vpon
             condition
             of
             beleeuing
             .
             The
             generall
             is
             ,
             
               Whosoeuer
               beleeues
               ,
               shall
               be
               saued
            
             ;
             the
             Ministers
             particular
             application
             ,
             
               Cornelius
               beleeue
               thou
               ,
               and
               thou
               shalt
               be
               saued
               .
            
             This
             is
             so
             plainly
             set
             downe
             by
             Master
             Perkins
             ,
             that
             I
             wonder
             how
             you
             could
             mistake
             him
             ;
             and
             so
             certainly
             grounded
             vpon
             the
             generall
             ,
             that
             there
             can
             no
             question
             be
             made
             of
             it
             .
             Neither
             doth
             this
             equall
             the
             Minister
             to
             Christ
             ,
             but
             ,
             as
             Master
             Perkins
             truly
             saith
             ,
             is
             as
             much
             in
             effect
             ,
             as
             if
             Christ
             himselfe
             should
             say
             ,
             
               Cornelius
               beleeue
               thou
               ,
               and
               thou
               shalt
               be
               saued
               .
            
             For
             if
             it
             be
             true
             ,
             that
             whosoeuer
             beleeues
             shall
             be
             saued
             ,
             it
             is
             as
             true
             that
             Cornelius
             shall
             be
             saued
             ,
             if
             he
             beleeue
             .
             So
             that
             your
             discourse
             of
             the
             Ministers
             knowledge
             ,
             and
             the
             mans
             election
             ,
             is
             nothing
             to
             Master
             Perkins
             answere
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             It
             is
             answered
             ,
             that
             this
             applying
             of
             the
             Gospell
             is
             vpon
             condition
             of
             mens
             faith
             and
             repentance
             ,
             and
             that
             men
             are
             deceiued
             touching
             their
             owne
             faith
             and
             repentance
             :
             and
             therefore
             faile
             in
             applying
             the
             word
             vnto
             themselues
             .
             Answ.
             Indeed
             this
             manner
             of
             applying
             is
             false
             in
             all
             hypocrites
             ,
             heretikes
             ,
             and
             vnrepentant
             persons
             :
             for
             they
             applie
             vpon
             carnall
             presumption
             ,
             and
             not
             by
             faith
             .
             Neuerthelesse
             it
             is
             true
             in
             all
             the
             elect
             hauing
             the
             spirit
             of
             grace
             ,
             and
             
             prayer
             :
             for
             when
             God
             in
             the
             ministerie
             of
             the
             word
             being
             his
             owne
             ordinance
             ,
             saith
             ,
             
               Seeke
               ye
               my
               face
            
             :
             the
             heart
             of
             Gods
             children
             truly
             answereth
             ,
             
               O
               Lord
               I
               will
               seeke
               thy
               face
               .
            
             And
             when
             God
             shall
             say
             ,
             
             
               Thou
               art
               my
               people
            
             ,
             they
             shall
             say
             againe
             :
             
               The
               Lord
               is
               my
               God.
            
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             
               Perkins
               then
            
             flieth
             from
             the
             assurance
             of
             the
             Minister
             ,
             and
             leaues
             him
             to
             speake
             at
             ●andon
             ,
             as
             the
             blind
             man
             casts
             his
             clubbe
             ;
             and
             attributeth
             all
             this
             assurance
             vnto
             the
             partie
             himselfe
             ,
             who
             hearing
             in
             Gods
             word
             ,
             
               Seeke
               yee
               my
               face
            
             ,
             in
             his
             hart
             answereth
             ,
             
               Lord
               I
               vvill
               seeke
               thy
               face
               :
            
             And
             then
             hearing
             God
             say
             ,
             
               Thou
               art
               my
               people
            
             ,
             saith
             againe
             ,
             
               The
               Lord
               is
               my
               God.
            
             And
             then
             loe
             without
             all
             doubt
             he
             hath
             assurance
             of
             his
             saluation
             .
             Would
             ye
             not
             thinke
             that
             this
             were
             rather
             some
             seely
             old
             Womans
             dreame
             ,
             then
             a
             discourse
             of
             a
             learned
             Man
             ?
             How
             know
             you
             honest
             man
             ,
             that
             those
             words
             of
             God
             spoken
             by
             the
             Prophet
             2000.
             yeares
             past
             ,
             to
             the
             people
             of
             Israell
             ,
             are
             directed
             to
             you
             ?
             Mine
             owne
             hart
             ,
             good
             Sir
             ,
             tells
             me
             so
             .
             How
             dare
             you
             build
             vpon
             the
             perswasion
             of
             your
             owne
             hart
             any
             such
             assurance
             ?
             When
             as
             in
             holy
             writ
             it
             is
             recorded
             .
             
               VVicked
               is
               the
               hart
               of
               man
               ,
               and
               who
               shall
               know
               it
               ?
            
             Are
             you
             ignorant
             how
             Saul
             before
             he
             
             was
             S.
             Paul
             ,
             being
             an
             Israelite
             ,
             to
             whom
             those
             words
             appertained
             ,
             perswading
             himselfe
             to
             be
             very
             assured
             of
             his
             faith
             ,
             was
             notwithstanding
             fouly
             deceiued
             ,
             and
             why
             may
             not
             you
             farre
             more
             vnskilfull
             then
             he
             be
             in
             like
             manner
             abused
             ?
             Moreouer
             suppose
             that
             this
             motion
             commeth
             of
             the
             holy
             Ghost
             ,
             and
             that
             he
             truly
             saith
             ,
             
               The
               Lord
               is
               God
            
             ,
             how
             long
             knoweth
             he
             that
             he
             shall
             be
             able
             to
             say
             so
             truly
             ?
             When
             our
             Sauiour
             Christ
             Iesus
             
             assureth
             vs
             that
             many
             be
             called
             ,
             but
             few
             of
             them
             are
             chosen
             to
             life
             euerlasting
             .
             How
             knoweth
             he
             then
             assuredly
             ,
             that
             he
             being
             once
             called
             ,
             is
             of
             the
             predestinate
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             question
             in
             skorne
             to
             the
             honest
             man
             is
             nothing
             to
             Master
             Perkins
             answere
             :
             he
             doth
             not
             say
             ,
             that
             those
             places
             of
             the
             Prophet
             belong
             to
             euery
             man
             ;
             but
             that
             all
             the
             elect
             yeeld
             obedience
             to
             God
             ,
             in
             the
             ministerie
             of
             the
             word
             ,
             beleeuing
             as
             he
             commands
             them
             ,
             and
             so
             ,
             vpon
             the
             knowledge
             of
             their
             beleefe
             ,
             come
             to
             the
             assurance
             of
             their
             saluation
             .
             As
             for
             the
             doubt
             ,
             that
             a
             man
             may
             be
             called
             ,
             and
             be
             none
             of
             the
             predestinate
             ,
             he
             ,
             that
             truly
             beleeues
             the
             Scripture
             ,
             casts
             it
             quite
             away
             ;
             hauing
             learned
             of
             God
             that
             whosoeuer
             beleeues
             shall
             be
             saued
             :
             which
             could
             not
             bee
             true
             ,
             if
             it
             were
             possible
             that
             a
             man
             should
             beleeue
             ,
             and
             not
             be
             predestinate
             .
          
           
           
             And
             it
             is
             a
             truth
             of
             God
             ,
             that
             he
             which
             beleeueth
             knoweth
             that
             he
             beleeueth
             :
             and
             he
             that
             truly
             repenteth
             knoweth
             that
             he
             repenteth
             :
             vnlesse
             it
             be
             in
             the
             beginning
             of
             our
             conuersion
             ,
             and
             in
             the
             time
             of
             distresse
             and
             temptation
             .
             Otherwise
             what
             thankfulnes
             can
             there
             be
             for
             grace
             receiued
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             saith
             ,
             that
             he
             who
             beleeueth
             ,
             knoweth
             that
             he
             beleeueth
             Be
             it
             so
             ;
             if
             he
             beleeue
             aright
             ,
             and
             meddle
             no
             further
             then
             with
             those
             things
             ,
             which
             be
             comprehended
             within
             the
             bounds
             of
             faith
             But
             that
             the
             certainty
             of
             saluation
             is
             to
             be
             beleeued
             ,
             is
             not
             to
             be
             begged
             ,
             but
             proued
             ,
             being
             the
             maine
             question
             ,
             he
             saith
             further
             that
             he
             who
             truly
             repenteth
             ,
             knoweth
             that
             he
             repenteth
             :
             he
             knoweth
             indeed
             by
             many
             probable
             coniectures
             ,
             but
             not
             by
             certainly
             of
             faith
             :
             as
             wit●●l●●h
             that
             holy
             person
             .
             
               If
               God
               come
               to
               me
            
             ,
             (
             as
             he
             dot●
             〈◊〉
             all
             repentant
             sinne●●
             ,
             )
             
               I
               shall
               not
               see
               him
            
             ,
             
             
               and
               if
               he
               depart
               away
               from
               me
               ,
               I
               shall
               not
               vnderstand
               it
               :
            
             Which
             is
             sufficient
             to
             make
             him
             thankefull
             ,
             yea
             i●
             he
             receiued
             no
             grace
             at
             all
             ,
             yet
             were
             he
             much
             beholding
             vnto
             God
             ,
             who
             offered
             him
             his
             grace
             ,
             and
             would
             haue
             freely
             bestowed
             it
             vpon
             him
             ,
             if
             it
             had
             not
             been
             through
             his
             owne
             default
             .
             And
             thus
             our
             first
             Argument
             stands
             in
             his
             full
             strength
             and
             vertue
             ,
             that
             no
             man
             can
             assure
             himselfe
             by
             faith
             of
             his
             saluation
             ,
             because
             there
             is
             no
             word
             of
             God
             that
             warranteth
             him
             so
             to
             doe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             g
             he
             that
             beleeues
             aright
             know
             he
             beleeues
             ,
             and
             withall
             is
             sure
             ,
             that
             no
             h
             man
             doth
             beleeue
             but
             he
             that
             is
             predestinate
             ,
             because
             that
             i
             whosoeuer
             beleeues
             shall
             be
             saued
             ,
             and
             k
             none
             shall
             be
             saued
             but
             they
             that
             are
             predestinate
             ,
             it
             is
             out
             of
             doubt
             that
             assurance
             of
             saluation
             by
             faith
             may
             and
             must
             be
             had
             .
             Now
             why
             ,
             or
             how
             should
             it
             be
             more
             impossible
             to
             know
             we
             repent
             truly
             ,
             then
             that
             wee
             beleeue
             truly
             ;
             especially
             since
             that
             and
             this
             necessarily
             and
             certainly
             goe
             together
             ?
             Euery
             man
             that
             hath
             true
             faith
             ,
             and
             no
             man
             but
             he
             that
             hath
             true
             faith
             ,
             doth
             repent
             truly
             .
             That
             of
             l
             Iob
             is
             not
             spoken
             of
             mans
             repentance
             ,
             but
             of
             his
             inabilitie
             to
             comprehend
             the
             workes
             of
             God
             ,
             as
             the
             whole
             discourse
             shewes
             ;
             neither
             are
             the
             words
             ,
             
               If
               ye
               come
               to
               me
            
             ,
             but
             (
             as
             also
             m
             
               Arias
               Montanus
            
             ,
             and
             Pagnine
             expound
             them
             )
             
               Behold
               he
               passeth
               by
            
             .
             n
             Vatablus
             vnderstands
             the
             place
             of
             not
             knowing
             God
             by
             his
             workes
             .
             Master
             Perkins
             asks
             what
             thankfulnes
             there
             can
             be
             for
             grace
             receiued
             ,
             if
             a
             man
             cannot
             know
             that
             
             he
             hath
             receiued
             any
             ?
             As
             for
             the
             coniecture
             you
             speake
             of
             ,
             it
             is
             likelier
             to
             breed
             feare
             ,
             than
             thankfulnes
             ,
             being
             so
             vncertaine
             :
             or
             at
             the
             least
             thankfulnes
             by
             halues
             ,
             because
             wee
             can
             be
             but
             halfe
             perswaded
             that
             we
             haue
             receiued
             grace
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               II.
            
             It
             is
             no
             article
             of
             the
             Creede
             ,
             that
             a
             man
             must
             beleeue
             his
             owne
             saluation
             :
             and
             therfore
             no
             man
             is
             bound
             thereto
             .
             Ans.
             By
             this
             argument
             it
             appeares
             plainly
             ,
             that
             the
             very
             pillars
             of
             the
             Church
             of
             Rome
             doe
             not
             vnderstand
             the
             Creed
             :
             for
             in
             that
             which
             is
             commonly
             called
             the
             Apostles
             Creed
             ,
             euery
             article
             implieth
             in
             it
             this
             particular
             faith
             .
             And
             in
             the
             first
             article
             ,
             
               I
               beleeue
               in
               God
            
             ,
             are
             three
             things
             contained
             :
             the
             first
             ,
             to
             beleeue
             that
             there
             is
             a
             God
             :
             the
             second
             ,
             to
             beleeue
             the
             same
             God
             is
             my
             God
             :
             the
             third
             ,
             to
             put
             my
             confidence
             in
             him
             for
             my
             saluation
             :
             and
             so
             much
             containe
             the
             other
             articles
             ,
             which
             are
             concerning
             God.
             When
             Thomas
             said
             ,
             Ioh.
             20.
             20.
             
             
               My
               God
            
             ,
             Christ
             answered
             ,
             
               Thou
               hast
               beleeued
               Thomas
            
             .
             Where
             we
             see
             that
             to
             beleeue
             in
             God
             ,
             is
             to
             beleeue
             God
             to
             be
             our
             God.
             And
             Psal.
             78.
             22.
             to
             beleeue
             in
             God
             ,
             and
             to
             put
             trust
             in
             him
             are
             al
             one
             ,
             
               They
               beleeued
               not
               in
               God
               ,
               and
               trusted
               not
               in
               his
               helpe
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             a●mit
             all
             this
             ,
             and
             adde
             more
             (
             that
             M.
             Perkins
             be
             no
             lōger
             ignorant
             〈◊〉
             Catholike
             knowledge
             of
             the
             creede
             ,
             )
             that
             we
             must
             also
             loue
             him
             
             wi●●
             a
             〈◊〉
             hart
             and
             strength
             :
             thus
             we
             vnderstand
             it
             more
             fully
             then
             he
             :
             Yet
             finde
             not
             out
             that
             thirteenth
             article
             ,
             
               Thou
               must
               beleeue
               thine
               ovvne
               particular
               saluation
               .
            
             For
             albeit
             ,
             I
             beleeue
             and
             trust
             in
             God
             ,
             yet
             not
             be●ng
             sure
             of
             my
             loue
             towards
             him
             ,
             I
             am
             not
             assured
             of
             saluation
             ,
             for
             as
             S.
             Iohn●estifieth
             ●estifieth
             .
             
               He
               th●…●…th
               not
               a●ideth
               in
               death
               .
            
          
           
             A
             man
             may
             be
             bound
             to
             beleeue
             his
             owne
             saluation
             ,
             though
             it
             bee
             not
             among
             those
             twelue
             Articles
             of
             the
             Apostles
             Creed
             ,
             o
             which
             your selues
             denie
             to
             be
             the
             limit
             of
             beleefe
             .
             Master
             Perkins
             knew
             ,
             as
             well
             as
             you
             ,
             that
             by
             one
             part
             of
             Gods
             worship
             the
             whole
             was
             signified
             ;
             and
             ,
             for
             the
             point
             in
             question
             ,
             denies
             your
             assertion
             ,
             viz.
             that
             he
             cannot
             
             be
             sure
             of
             his
             loue
             towards
             God
             :
             For
             he
             that
             can
             be
             sure
             he
             hath
             faith
             ,
             may
             be
             as
             sure
             he
             hath
             loue
             ;
             because
             no
             man
             is
             iustified
             ,
             but
             he
             that
             is
             also
             p
             sanctified
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             the
             articles
             concerning
             
               Remission
               of
               sinnes
            
             ,
             and
             
               Life
               euerlasting
            
             ,
             do
             include
             ,
             and
             we
             in
             them
             acknowledge
             our
             speciall
             faith
             concerning
             our
             owne
             saluation
             .
             For
             to
             beleeue
             this
             or
             that
             ,
             is
             to
             beleeue
             there
             is
             such
             a
             thing
             ,
             and
             that
             the
             same
             thing
             belongs
             to
             me
             :
             as
             when
             Dauid
             said
             ,
             I
             should
             haue
             fainted
             
               except
               I
               had
               beleeued
               to
               see
               the
               goodnesse
               of
               the
               Lord
               in
               the
               land
               of
               the
               liuing
               .
            
             Psal.
             27.
             13.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             So
             I
             answere
             to
             the
             second
             article
             ,
             named
             by
             M.
             Perkins
             ,
             that
             is
             ,
             I
             beleeue
             that
             God
             of
             his
             infinite
             mercy
             ,
             through
             the
             merits
             of
             Christs
             Passion
             doth
             pardon
             all
             those
             ,
             who
             being
             hartely
             sorry
             for
             their
             sinnes
             ,
             doe
             humblie
             confesse
             them
             ,
             and
             fully
             purpose
             to
             lead
             a
             new
             life
             :
             that
             I
             my selfe
             am
             such
             a
             one
             ,
             I
             doe
             verily
             hope
             ,
             because
             I
             haue
             as
             farreforth
             as
             I
             
             could
             ,
             to
             my
             knowledge
             ,
             performed
             those
             things
             ,
             which
             God
             requires
             osme
             but
             because
             I
             am
             but
             a
             fraile
             creature
             ,
             and
             may
             perhaps
             not
             haue
             done
             all
             that
             so
             well
             as
             I
             ought
             ,
             or
             am
             not
             so
             well
             assured
             of
             that
             ,
             which
             by
             Gods
             helpe
             I
             haue
             done
             ,
             I
             cannot
             beleeue
             it
             ,
             for
             in
             matter
             of
             faith
             (
             as
             you
             shall
             heare
             shortly
             ,
             )
             there
             can
             be
             no
             feare
             or
             doubt
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             will
             ground
             his
             hope
             vpon
             his
             performance
             of
             that
             which
             God
             requires
             of
             him
             ,
             as
             farre
             foorth
             as
             he
             can
             ,
             hath
             no
             reason
             in
             the
             world
             to
             hope
             for
             any
             pardon
             .
             For
             who
             is
             so
             bewitched
             with
             selfe-loue
             ,
             that
             hee
             discernes
             not
             how
             marueilously
             he
             hath
             failed
             in
             doing
             that
             he
             might
             do
             ,
             both
             in
             nature
             and
             grace
             ?
             But
             a
             true
             Christian
             beleeues
             that
             whosoeuer
             rests
             vpon
             God
             for
             saluation
             by
             Iesus
             Christ
             ,
             is
             by
             that
             faith
             truly
             iustified
             ,
             and
             so
             much
             he
             knowes
             of
             himselfe
             ,
             though
             he
             be
             priuie
             to
             many
             imperfections
             in
             his
             own
             cariage
             ,
             about
             the
             meanes
             and
             measure
             of
             beleeuing
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             It
             is
             answered
             ,
             that
             in
             those
             articles
             we
             onely
             professe
             our selues
             to
             beleeue
             remission
             of
             sinnes
             ,
             and
             life
             euerlasting
             ,
             to
             be
             vouchsafed
             to
             the
             people
             and
             Church
             of
             God.
             Ans.
             This
             indeede
             is
             the
             exposition
             of
             many
             ,
             but
             it
             stands
             not
             with
             common
             reason
             .
             
             For
             if
             that
             be
             all
             the
             faith
             that
             is
             there
             confessed
             ,
             the
             diuell
             hath
             as
             good
             a
             faith
             as
             we
             .
             He
             knoweth
             and
             beleeueth
             that
             there
             is
             a
             God
             :
             and
             that
             this
             God
             imparteth
             remission
             of
             sinnes
             ,
             and
             life
             euerlasting
             to
             his
             Church
             .
             And
             to
             the
             ende
             that
             we
             being
             Gods
             children
             ,
             may
             in
             faith
             go
             beyond
             all
             the
             diuels
             in
             hel
             ,
             we
             must
             further
             beleeue
             ,
             that
             remission
             of
             sinnes
             ,
             and
             life
             euerlasting
             belongs
             vnto
             vs
             :
             and
             vnlesse
             we
             doe
             particularly
             applie
             the
             said
             articles
             vnto
             our selues
             ,
             we
             shall
             little
             or
             nothing
             differ
             from
             the
             diuell
             ,
             in
             making
             confession
             of
             faith
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             like
             answere
             is
             giuen
             to
             the
             article
             of
             life
             euerlasting
             .
             I
             beleeue
             
             that
             I
             shal
             haue
             life
             euerlasting
             ,
             if
             I
             fulfill
             that
             which
             our
             Sauiour
             taught
             the
             young
             man
             demaunding
             what
             he
             must
             doe
             to
             haue
             life
             euerlasting
             :
             to
             wit
             ,
             if
             I
             keepe
             all
             Gods
             commaundements
             ,
             but
             because
             I
             am
             not
             assured
             that
             I
             shall
             so
             doe
             (
             yea
             the
             Protestants
             (
             though
             falsely
             )
             assure
             vs
             that
             no
             man
             by
             any
             helpe
             of
             Gods
             grace
             can
             so
             doe
             .
             )
             I
             remaine
             in
             feare
             .
             But
             (
             saith
             M.
             Perkins
             )
             the
             Diuell
             may
             so
             beleeue
             the
             articles
             of
             the
             creede
             ,
             
             vnlesse
             we
             doe
             applie
             those
             articles
             to
             our selues
             .
             First
             ,
             I
             say
             the
             Diuels
             ,
             know
             to
             be
             true
             all
             that
             we
             doe
             beleeue
             ,
             and
             therefore
             are
             said
             by
             Saint
             Iames
             to
             b●leeue
             ,
             but
             they
             want
             a
             necessarie
             condition
             of
             faith
             ,
             that
             is
             a
             godly
             and
             deuou●
             submission
             of
             their
             vnderstanding
             vnto
             the
             obedience
             of
             faith
             ,
             and
             so
             haue
             no
             ●aith
             to
             speake
             properly
             .
             Againe
             they
             trust
             not
             in
             God
             for
             saluation
             ,
             no●
             indeuour
             not
             any
             manner
             of
             way
             to
             obtaine
             saluation
             ,
             as
             Christians
             do
             ,
             and
             so
             there
             is
             great
             difference
             betweene
             their
             bel●…
             in
             the
             articles
             of
             the
             creede
             ,
             and
             ours
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             voice
             of
             the
             Gospell
             is
             ,
             that
             q
             
               whosoeuer
               beleeues
               shall
               be
               s●au●d
            
             ;
             That
             r
             speech
             of
             our
             Sauiour
             ,
             is
             not
             a
             direction
             how
             to
             come
             to
             life
             euerlasting
             by
             the
             Gospell
             .
             For
             it
             containes
             not
             sorgiuenes
             of
             sins
             ,
             nor
             faith
             in
             Christ
             ,
             s
             the
             chiefe
             matter
             of
             it
             ,
             but
             a
             le●●on
             for
             that
             proud
             Pharisie
             ,
             that
             hee
             might
             be
             conuinced
             by
             his
             owne
             confidence
             .
             Which
             appeares
             by
             that
             t
             second
             answere
             of
             our
             Sauiour
             ,
             wherein
             he
             shewes
             ,
             that
             the
             law
             requires
             per
             fit
             obedience
             ,
             which
             he
             had
             not
             attained
             to
             .
             Indeede
             you
             Papists
             ,
             and
             some
             ,
             I
             grant
             ,
             before
             Poperie
             brake
             out
             ,
             dreame
             of
             a
             perfection
             beyond
             the
             law
             ;
             but
             we
             account
             the
             law
             so
             perfect
             ,
             that
             if
             the
             mans
             answere
             had
             been
             true
             ,
             he
             might
             well
             haue
             gone
             away
             assured
             
             of
             heauen
             ,
             though
             he
             had
             giuen
             neuer
             a
             penny
             more
             to
             the
             poore
             ,
             but
             died
             the
             richest
             man
             in
             all
             the
             world
             .
             Our
             claime
             to
             euerlasting
             life
             is
             not
             by
             the
             law
             ,
             u
             
               Doe
               this
            
             ,
             but
             by
             the
             Gospell
             ,
             
               Beleeue
               and
               thou
               shalt
               be
               saued
               .
            
          
           
             That
             which
             you
             bring
             of
             the
             diuels
             beleeuing
             ,
             doth
             not
             any
             way
             ouerthrow
             Master
             Perkins
             answere
             .
             You
             propound
             two
             differences
             ,
             that
             you
             haue
             conceiued
             ,
             betwixt
             the
             faith
             of
             Christians
             and
             Diuels
             ;
             as
             if
             you
             would
             thereby
             refute
             Master
             Perkins
             ,
             who
             saith
             not
             that
             their
             faith
             and
             ours
             is
             all
             one
             ,
             but
             that
             if
             no
             more
             be
             required
             but
             to
             beleeue
             remission
             of
             sinnes
             ,
             and
             life
             euerlasting
             to
             be
             vouchsafed
             to
             the
             people
             and
             Church
             of
             God
             ,
             their
             faith
             is
             as
             good
             as
             ours
             .
             You
             replie
             ,
             that
             there
             are
             two
             differences
             ;
             but
             this
             doth
             not
             weaken
             Master
             Perkins
             consequence
             :
             if
             there
             be
             no
             more
             required
             ,
             their
             faith
             is
             as
             good
             as
             ours
             .
             You
             denie
             the
             assumption
             ,
             
               viz.
               That
               the
               diuels
               faith
               is
               as
               good
               as
               ours
               ,
            
             and
             so
             dispute
             for
             him
             ,
             against
             the
             obiection
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             in
             his
             first
             exception
             graunts
             ,
             
               That
               commonly
               men
               doe
               not
            
             
             
               beleeue
               their
               saluation
               ,
               as
               infallibly
               as
               they
               do
               the
               articles
               of
               the
               faith
            
             (
             yet
             saith
             he
             )
             
               some
               speciall
               men
               doe
            
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Whereof
             I
             inferre
             by
             his
             owne
             confession
             ,
             that
             our
             particular
             saluation
             is
             not
             to
             be
             beleeued
             by
             faith
             :
             for
             whatsoeuer
             we
             beleeue
             by
             faith
             ,
             is
             
             as
             infallible
             as
             the
             word
             of
             God
             ,
             which
             assureth
             vs
             of
             it
             .
             Thē
             if
             the
             common
             sort
             of
             the
             faithfull
             doe
             not
             beleeue
             their
             saluation
             ,
             to
             be
             as
             infallible
             as
             the
             articles
             of
             our
             creede
             ,
             yea
             as
             Gods
             owne
             word
             ,
             they
             are
             not
             by
             faith
             assured
             of
             it
             .
             Now
             that
             some
             speciall
             good
             men
             ,
             either
             by
             reuelation
             from
             God
             ,
             or
             by
             long
             exercise
             of
             a
             vertuous
             life
             ,
             haue
             a
             great
             certainty
             of
             their
             saluation
             ,
             we
             willingly
             confesse
             :
             but
             that
             certainty
             doth
             rather
             belong
             to
             a
             well
             grounded
             hope
             then
             to
             an
             ordinary
             faith
             .
          
           
             Your
             answere
             vpon
             Master
             Perkins
             grant
             is
             insufficient
             ;
             Commonly
             (
             saith
             Master
             Perkins
             )
             men
             do
             not
             beleeue
             their
             saluation
             ,
             as
             they
             doe
             the
             Articles
             of
             faith
             .
             Therefore
             (
             say
             you
             )
             by
             his
             owne
             confession
             ,
             our
             particular
             saluation
             is
             not
             to
             be
             beleeued
             by
             faith
             .
             I
             denie
             the
             consequence
             :
             your
             conclusion
             is
             not
             rightly
             inferred
             :
             
               men
               doe
               not
               commonly
               ;
               therefore
               they
               are
               not
               bound
               to
               doe
               :
            
             or
             
               therefore
               it
               is
               not
               possible
               they
               should
               .
            
             Either
             of
             both
             the
             meanes
             you
             name
             ,
             is
             sufficient
             to
             breed
             assurance
             of
             faith
             .
             For
             the
             former
             ,
             who
             euer
             durst
             imagine
             that
             reuelation
             from
             God
             breedes
             not
             certaintie
             
             of
             faith
             ?
             The
             latter
             also
             passeth
             hope
             :
             for
             a
             life
             truly
             vertuous
             ,
             argues
             true
             sanctification
             ,
             and
             that
             iustification
             ,
             which
             is
             not
             attained
             to
             but
             by
             true
             faith
             ;
             and
             whosoeuer
             beleeues
             shall
             be
             saued
             .
             As
             for
             falling
             away
             from
             faith
             ,
             it
             is
             impossible
             :
             as
             ,
             if
             neede
             be
             ,
             shall
             be
             prooued
             when
             occasion
             is
             offered
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Object
               .
               III.
            
             We
             are
             taught
             to
             pray
             for
             the
             pardon
             of
             our
             sinnes
             day
             by
             day
             ,
             Matth.
             6.
             12.
             and
             all
             this
             were
             needelesse
             ,
             if
             wee
             could
             be
             assured
             of
             pardon
             in
             this
             life
             .
             Ans.
             The
             fourth
             petition
             must
             be
             vnderstood
             not
             so
             much
             of
             our
             old
             debts
             or
             sins
             ,
             as
             of
             our
             present
             and
             new
             sinnes
             :
             for
             as
             we
             goe
             on
             from
             day
             to
             day
             ,
             so
             we
             adde
             sinne
             to
             sinne
             :
             and
             for
             the
             pardon
             of
             them
             we
             must
             humble
             our selues
             and
             pray
             .
             I
             answere
             againe
             ,
             that
             wee
             pray
             for
             the
             pardon
             of
             our
             sinnes
             ,
             not
             because
             wee
             haue
             no
             assurance
             thereof
             ,
             but
             because
             our
             assurance
             is
             weake
             and
             smal
             :
             wee
             grow
             on
             from
             grace
             to
             grace
             in
             Christ
             ,
             as
             children
             doe
             to
             mans
             estate
             by
             little
             and
             little
             .
             The
             heart
             of
             euery
             beleeuer
             is
             like
             a
             vessell
             with
             a
             narrow
             necke
             ,
             which
             being
             cast
             into
             the
             sea
             ,
             is
             not
             filled
             at
             the
             first
             ;
             but
             by
             reason
             of
             the
             straight
             passage
             receiueth
             water
             droppe
             by
             droppe
             .
             God
             giueth
             vnto
             vs
             in
             Christ
             euen
             a
             sea
             of
             mercie
             ,
             but
             the
             same
             on
             our
             parts
             is
             apprehended
             and
             receiued
             onely
             by
             little
             and
             little
             ,
             as
             faith
             groweth
             from
             age
             to
             age
             :
             and
             this
             is
             the
             cause
             why
             men
             hauing
             assurance
             pray
             for
             more
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Good
             Sir
             ,
             doe
             you
             not
             see
             how
             you
             ouerthrow
             your selfe
             ?
             If
             your
             assurance
             be
             but
             weake
             and
             small
             ,
             it
             is
             not
             the
             assurance
             of
             faith
             ,
             which
             is
             as
             great
             ,
             and
             as
             strong
             as
             the
             truth
             of
             God.
             
          
           
             We
             giue
             God
             thankes
             for
             those
             giftes
             ,
             which
             we
             haue
             receiued
             at
             his
             bountifull
             hands
             ,
             and
             desire
             him
             to
             encrease
             ,
             or
             continue
             them
             if
             they
             
             may
             be
             lost
             .
             But
             to
             pray
             to
             God
             to
             giue
             vs
             those
             things
             we
             are
             assured
             of
             by
             faith
             ,
             is
             as
             fond
             ,
             and
             friuolous
             ,
             as
             to
             pray
             him
             to
             make
             Christ
             our
             Lord
             to
             be
             his
             Sonne
             ,
             or
             that
             there
             may
             be
             life
             euerlasting
             to
             his
             Saints
             in
             heauen
             ,
             of
             which
             they
             are
             in
             full
             and
             assured
             possession
             .
             And
             so
             these
             
             three
             Arguments
             by
             M.
             Perkins
             propounded
             here
             for
             vs
             ,
             are
             very
             substantiall
             and
             sufficient
             ,
             to
             assure
             euery
             good
             Christian
             ,
             that
             he
             may
             well
             hope
             for
             saluation
             doing
             his
             duty
             ,
             but
             may
             not
             without
             great
             presumption
             ,
             assure
             him
             by
             faith
             of
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             necessarie
             for
             vs
             *
             daily
             to
             craue
             pardon
             ,
             although
             before
             we
             were
             assured
             of
             it
             in
             some
             measure
             :
             first
             ,
             because
             we
             haue
             a
             commandement
             ,
             which
             must
             be
             simply
             obeyed
             :
             secondly
             ,
             because
             we
             must
             renew
             our
             repentance
             ,
             as
             we
             renew
             our
             sinnes
             .
             Our
             assurance
             ,
             though
             it
             be
             weake
             ,
             is
             the
             assurance
             of
             faith
             ,
             failing
             not
             in
             truth
             ,
             for
             the
             nature
             of
             it
             ,
             but
             in
             quantitie
             ,
             for
             the
             measure
             :
             it
             should
             be
             without
             doubt
             ,
             but
             it
             is
             not
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             these
             I
             will
             adde
             two
             or
             three
             others
             ,
             which
             M.
             Perkins
             afterwards
             
             seekes
             to
             salue
             ,
             by
             his
             exceptions
             as
             he
             tearmes
             them
             .
             ●o
             his
             first
             exception
             ,
             I
             haue
             answered
             before
             .
             The
             second
             I
             will
             put
             last
             for
             orders
             sake
             ,
             and
             answere
             to
             the
             third
             .
          
           
             Master
             Perkins
             hauing
             answered
             the
             popish
             obiections
             propounded
             by
             him
             ,
             proceeds
             to
             confirme
             our
             doctrine
             by
             sixe
             reasons
             :
             whereof
             the
             fiue
             first
             are
             drawne
             from
             the
             Scriptures
             .
             Against
             which
             the
             Papists
             except
             three
             waies
             .
             To
             those
             exceptions
             Master
             Perkins
             answeres
             in
             their
             order
             and
             place
             .
             That
             order
             this
             Papist
             alters
             ,
             and
             to
             serue
             his
             own
             turne
             ,
             answers
             the
             exceptions
             ,
             before
             he
             propound
             the
             reasons
             ,
             to
             which
             they
             are
             taken
             .
             Afterward
             he
             shifts
             off
             the
             reasons
             as
             well
             as
             he
             can
             .
             The
             plainest
             course
             for
             me
             is
             ,
             to
             set
             downe
             Master
             Perkins
             words
             ,
             and
             by
             A.
             B.
             C.
             to
             referre
             the
             reader
             to
             the
             Papists
             answers
             ,
             and
             replies
             ,
             as
             they
             belong
             to
             Master
             Perkins
             disputation
             .
          
        
         
           
             Our
             reasons
             to
             the
             contrarie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               I.
            
             The
             first
             reason
             may
             bee
             taken
             from
             the
             nature
             of
             faith
             ,
             on
             this
             manner
             .
             True
             faith
             is
             both
             an
             vnfallible
             assurance
             and
             a
             particular
             assurance
             of
             the
             remission
             of
             sinnes
             and
             of
             life
             euerlasting
             .
             And
             therefore
             by
             this
             faith
             ,
             a
             man
             may
             bee
             certainely
             and
             particularly
             assured
             of
             the
             remission
             of
             sinnes
             ,
             
             and
             of
             life
             euerlasting
             .
             And
             therefore
             by
             this
             faith
             a
             man
             may
             bee
             certainly
             and
             particularly
             assured
             of
             the
             remission
             of
             sinnes
             ,
             and
             life
             euerlasting
             .
             That
             this
             reason
             may
             bee
             of
             force
             ,
             two
             things
             must
             bee
             prooued
             :
             first
             ,
             that
             true
             faith
             is
             a
             certaine
             assurance
             of
             Gods
             mercie
             to
             that
             partie
             in
             whom
             it
             is
             .
             Secondly
             ,
             that
             faith
             is
             a
             particular
             assurance
             thereof
             .
             For
             the
             first
             ,
             that
             faith
             is
             a
             certaine
             assurance
             ,
             Christ
             saith
             to
             Peter
             ,
             Matthew
             14.
             31.
             
             
               O
               thou
               of
               little
               faith
               ,
               wherefore
               diddest
               thou
               doubt
               ?
            
             Where
             he
             makes
             an
             opposition
             betweene
             faith
             and
             doubting
             :
             whereby
             giuing
             vs
             directly
             to
             vnderstand
             ,
             that
             ,
             To
             be
             certaine
             ,
             and
             to
             giue
             assurance
             ,
             is
             of
             the
             nature
             of
             faith
             .
             Rom.
             4.
             20.
             22.
             
             Paul
             saith
             of
             Abraham
             ,
             that
             he
             did
             
               not
               doubt
               of
               the
               promise
               of
               God
               through
               vnbeleefe
               :
               but
               was
               strengthened
               in
               faith
               ,
               and
               gaue
               glorie
               to
               God
               ,
               beeing
               fully
               assured
               ,
               that
               hee
               which
               had
               promised
               was
               able
               to
               doe
               it
               :
            
             where
             I
             obserue
             first
             ,
             that
             doubting
             is
             made
             a
             fruit
             of
             vnbeleefe
             :
             and
             therfore
             vnfallible
             certainty
             and
             assurance
             ,
             being
             contrary
             to
             doubting
             ,
             must
             needes
             proceede
             from
             true
             faith
             :
             considering
             that
             contrary
             effects
             come
             of
             contrary
             causes
             :
             and
             contrary
             causes
             produce
             contrarie
             effects
             .
             Secondly
             I
             note
             ,
             that
             the
             strength
             of
             Abrahams
             faith
             did
             stand
             
               in
               fulnes
               of
               assurance
            
             :
             for
             the
             text
             saith
             ,
             hee
             was
             strengthened
             in
             the
             faith
             ,
             beeing
             fully
             assured
             :
             and
             againe
             ,
             Heb.
             11.
             1.
             true
             sauing
             faith
             is
             said
             to
             bee
             the
             ground
             and
             subsistence
             of
             things
             hoped
             for
             :
             and
             the
             euidence
             or
             demonstration
             of
             things
             that
             are
             not
             seene
             :
             but
             faith
             can
             be
             no
             ground
             or
             euidence
             of
             things
             ,
             vnles
             it
             bee
             for
             nature
             certaintie
             it selfe
             :
             and
             thus
             the
             first
             point
             is
             manifest
             .
             The
             second
             ,
             that
             sauing
             
             faith
             is
             a
             particular
             assurance
             ,
             is
             proued
             by
             this
             ,
             that
             the
             property
             of
             faith
             is
             to
             apprehend
             and
             applie
             the
             promise
             ,
             and
             the
             thing
             promised
             ,
             Christ
             with
             his
             benefits
             .
             Ioh.
             1.
             12.
             
             
               As
               many
            
             ,
             saith
             Saint
             
               Iohn
               ,
               as
               receiued
               him
               ,
               to
               them
               he
               gaue
               power
               to
               be
               the
               sonnes
               of
               God
               ,
               namely
               to
               them
               that
               beleeue
               in
               his
               name
               .
            
             In
             these
             words
             to
             beleeue
             in
             Christ
             ,
             and
             to
             receiue
             Christ
             ,
             are
             put
             for
             one
             and
             the
             same
             thing
             .
             Now
             to
             receiue
             Christ
             ,
             is
             to
             apprehend
             and
             applie
             him
             with
             all
             his
             benefits
             vnto
             our selues
             ,
             as
             he
             is
             offered
             in
             the
             promises
             of
             the
             Gospell
             .
             For
             in
             the
             sixt
             chapter
             following
             ,
             first
             of
             all
             he
             sets
             forth
             himselfe
             not
             only
             as
             a
             Redeemer
             generallie
             ,
             but
             also
             as
             the
             bread
             of
             life
             ,
             and
             the
             water
             of
             life
             :
             secondly
             ,
             he
             sets
             forth
             his
             best
             hearers
             ,
             as
             eaters
             of
             his
             bodie
             ,
             and
             drinkers
             of
             his
             blood
             :
             and
             thirdly
             ,
             he
             intends
             to
             prooue
             this
             conclusion
             ,
             that
             to
             eate
             his
             bodie
             ,
             and
             to
             drinke
             his
             blood
             ,
             and
             to
             beleeue
             in
             him
             ,
             are
             all
             one
             .
             Now
             then
             if
             Christ
             be
             as
             foode
             ,
             and
             if
             to
             eate
             and
             drinke
             the
             bodie
             and
             blood
             of
             Christ
             ,
             be
             to
             beleeue
             in
             him
             ,
             then
             must
             there
             be
             a
             proportion
             betweene
             eating
             and
             beleeuing
             .
             Looke
             then
             as
             there
             can
             be
             no
             eating
             without
             taking
             or
             receiuing
             of
             meate
             ,
             so
             no
             beleeuing
             in
             Christ
             without
             a
             spirituall
             receiuing
             and
             apprehending
             of
             him
             .
             And
             as
             the
             bodie
             hath
             his
             hand
             ,
             mouth
             ,
             and
             stomacke
             whereby
             it
             taketh
             ,
             receiueth
             ,
             and
             digesteth
             meate
             for
             the
             nourishment
             of
             euery
             part
             :
             so
             likewise
             in
             the
             soule
             there
             is
             a
             faith
             ,
             which
             is
             both
             hand
             ,
             mouth
             and
             stomacke
             to
             apprehend
             ,
             receiue
             ,
             and
             applie
             Christ
             and
             all
             his
             merits
             for
             the
             nourishment
             of
             the
             soule
             .
             And
             Paul
             saith
             yet
             more
             plainely
             ,
             
               That
               through
               ●aith
               we
               receiue
               the
               promise
               of
               the
               spirit
               ,
            
             Gal.
             3.
             14.
             
          
           
           
             Now
             as
             the
             propertie
             of
             apprehending
             and
             applying
             of
             Christ
             belongeth
             to
             faith
             ,
             so
             it
             agreeth
             not
             to
             hope
             ,
             loue
             ,
             confidence
             ,
             or
             any
             other
             gift
             or
             grace
             of
             God.
             But
             first
             by
             ●aith
             wee
             must
             apprehend
             Christ
             ,
             and
             applie
             him
             to
             our selues
             ,
             before
             we
             can
             haue
             any
             hope
             or
             confidence
             in
             him
             .
             And
             this
             applying
             seemes
             not
             to
             be
             done
             by
             any
             affection
             of
             the
             will
             ,
             but
             by
             a
             supernaturall
             act
             of
             the
             mind
             ,
             which
             is
             to
             acknowledge
             ,
             set
             downe
             and
             beleeue
             that
             remission
             of
             sinnes
             ,
             and
             life
             euerlasting
             by
             the
             merit
             of
             Christ
             ,
             belong
             to
             vs
             particularly
             .
             To
             this
             which
             I
             haue
             saide
             agreeth
             Augustine
             ,
             
               Why
               preparest
               thou
            
             
             
               teeth
               and
               bellie
               ?
               Beleeue
               ,
               and
               thou
               hast
               eaten
               .
            
             And
             ,
             tract
             50.
             
             
               How
               shall
               I
               reach
               my
               hand
               into
               heauen
               ,
               that
               I
               may
               hold
               him
               sitting
               there
               ?
               Send
               vp
               thy
               faith
               ,
               and
               thou
               la●est
               holde
               on
               him
               .
            
             And
             Bernard
             saith
             ,
             Homil.
             in
             Cant.
             76.
             
             
               Where
               he
               is
               thou
               canst
               not
               come
               now
               :
               yet
               goe
               to
               follow
               him
               and
               seeke
               him
               ;
               beleeue
               and
               thou
               hast
               found
               him
               :
               for
            
             to
             beleeue
             is
             to
             find
             .
             Chrysost.
             on
             Mark
             ,
             homil
             .
             10.
             
             
               Let
               vs
               beleeue
               ,
               and
               we
               see
               Iesus
               present
               before
               vs.
            
             Ambr.
             on
             Luk.
             lib.
             6.
             cap.
             8.
             
             
               By
               faith
               Christ
               is
               touched
               ,
               by
               faith
               Christ
               is
               seene
               .
            
             Tertul.
             de
             resurrect
             .
             carnis
             :
             
               He
               must
               be
               chewed
               by
               vnderstanding
               ,
               and
               be
               digested
               by
               faith
               .
            
          
           
             
               Reason
               II.
            
             Whatsoeuer
             the
             holy
             Ghost
             testifieth
             vnto
             vs
             ,
             that
             we
             may
             ,
             yea
             that
             we
             must
             certainely
             by
             
             faith
             beleeue
             :
             but
             the
             holy
             Ghost
             doth
             particularly
             testifie
             vnto
             vs
             our
             adoption
             ,
             the
             remission
             of
             our
             sinnes
             ,
             and
             the
             saluation
             of
             our
             soules
             ;
             and
             therefore
             wee
             may
             and
             must
             particularly
             and
             certainely
             by
             faith
             beleeue
             the
             same
             .
             The
             first
             part
             of
             this
             reason
             is
             true
             ,
             and
             cannot
             be
             denied
             of
             any
             .
             The
             second
             
             part
             is
             prooued
             thus
             :
             Saint
             Paul
             saith
             ,
             Rom.
             8.
             15.
             
             
               We
               haue
               not
               receiued
               the
               spirit
               of
               bondage
               to
               feare
               :
               but
               the
               spirit
               of
               adoption
               ,
               whereby
               we
               crie
               Abba
               ,
               father
               :
            
             adding
             further
             ,
             that
             
               the
               same
               spirit
               beareth
               witnesse
               with
               our
               spirits
               ,
               that
               we
               are
               the
               children
               of
               God.
            
             Where
             the
             Apostle
             maketh
             two
             witnesses
             of
             our
             adoption
             :
             the
             spirit
             of
             God
             ,
             and
             our
             spirits
             ,
             that
             is
             ,
             the
             conscience
             sanctified
             by
             the
             holy
             Ghost
             .
             The
             Papists
             to
             elude
             this
             reason
             ,
             alleadge
             that
             the
             spirit
             of
             God
             doth
             indeede
             witnesse
             of
             our
             adoption
             ,
             by
             some
             comfortable
             feelings
             of
             Gods
             loue
             and
             fauour
             ,
             being
             such
             as
             are
             weake
             and
             oftentimes
             deceitfull
             .
             But
             by
             their
             leaues
             ,
             the
             testimonie
             of
             the
             spirit
             is
             more
             then
             a
             bare
             sense
             or
             feeling
             of
             Gods
             grace
             :
             for
             it
             is
             called
             the
             pledge
             and
             earnest
             of
             Gods
             spirit
             in
             our
             hearts
             ,
             2.
             
             Cor.
             1.
             21.
             and
             therefore
             it
             is
             fit
             to
             take
             away
             all
             occasion
             of
             doubting
             of
             our
             saluation
             :
             as
             in
             a
             bargaine
             ,
             the
             earnest
             is
             giuen
             betweene
             the
             parties
             ,
             to
             put
             all
             out
             of
             question
             .
             Bernard
             saith
             ,
             That
             the
             testimonie
             of
             the
             spirite
             is
             a
             most
             sure
             testimonie
             :
             Epist.
             107.
             
          
           
             
               Reason
               III.
            
             That
             which
             we
             must
             pray
             for
             by
             
             Gods
             commandement
             ,
             that
             we
             must
             beleeue
             :
             but
             euery
             man
             is
             to
             pray
             for
             the
             pardon
             of
             his
             owne
             sinnes
             ,
             and
             for
             life
             euerlasting
             :
             of
             this
             there
             is
             no
             question
             :
             therfore
             he
             is
             bound
             to
             beleeue
             the
             same
             .
             The
             proposition
             is
             most
             of
             all
             doubtfull
             :
             but
             it
             is
             proued
             thus
             .
             In
             euery
             petition
             there
             must
             be
             two
             things
             :
             a
             desire
             of
             the
             things
             we
             aske
             ,
             and
             a
             particular
             faith
             whereby
             we
             beleeue
             ,
             that
             the
             thing
             we
             aske
             shall
             be
             giuen
             vnto
             vs.
             So
             Christ
             saith
             ,
             
               Whatsoeuer
               ye
               desire
               when
               you
               pray
               ,
               beleeue
               that
               you
               shall
               haue
               it
               ,
               and
               it
               
               shall
               be
               giuen
               vnto
               you
               .
            
             And
             S.
             Iohn
             further
             noteth
             out
             this
             particular
             faith
             ,
             calling
             it
             our
             
               assurance
               that
               God
            
             
             
               will
               giue
               vnto
               vs
               ,
               whatsoeuer
               we
               aske
               according
               to
               his
               will.
            
             And
             hence
             it
             is
             ,
             that
             in
             euery
             petition
             there
             must
             be
             two
             grounds
             :
             a
             commaundement
             to
             warrant
             vs
             in
             making
             a
             petition
             ,
             and
             a
             promise
             to
             assure
             vs
             of
             the
             accomplishment
             thereof
             .
             And
             vpon
             both
             these
             ,
             followes
             necessarily
             an
             application
             of
             the
             things
             we
             aske
             to
             our selues
             .
          
           
             
               Reason
               IIII.
            
             Whatsoeuer
             God
             commandeth
             in
             
             the
             Gospell
             ,
             that
             a
             man
             must
             and
             can
             performe
             :
             but
             God
             in
             the
             Gospell
             commandeth
             vs
             to
             beleeue
             the
             pardon
             of
             our
             owne
             sinnes
             ,
             and
             life
             euerlasting
             :
             and
             therefore
             we
             must
             beleeue
             thus
             much
             ,
             and
             may
             be
             assured
             thereof
             .
             This
             proposition
             is
             plaine
             by
             the
             distinction
             of
             the
             commandements
             of
             the
             law
             ,
             and
             of
             the
             Gospell
             .
             The
             commandements
             of
             the
             law
             shew
             vs
             what
             we
             must
             doe
             ,
             but
             minister
             no
             power
             to
             performe
             the
             thing
             to
             be
             done
             :
             but
             the
             doctrine
             and
             commaundements
             of
             the
             Gospell
             doe
             otherwise
             :
             and
             therefore
             they
             are
             called
             
               spirit
               and
               life
            
             :
             God
             with
             
             the
             commaundement
             giuing
             grace
             that
             the
             thing
             prescribed
             may
             be
             done
             .
             Now
             this
             is
             a
             commandement
             of
             the
             Gospell
             ,
             to
             beleeue
             remission
             of
             sinnes
             :
             for
             it
             was
             the
             substance
             of
             Christs
             ministery
             ,
             
               repent
               and
               beleeue
               the
               Gospell
            
             .
             And
             that
             is
             not
             generally
             to
             beleeue
             that
             Christ
             is
             a
             Sauiour
             ,
             and
             that
             the
             promises
             made
             in
             him
             are
             true
             (
             for
             so
             the
             diuels
             beleeue
             with
             trembling
             :
             )
             but
             it
             is
             particularly
             to
             beleeue
             that
             Christ
             is
             my
             Sauiour
             ,
             and
             that
             the
             promises
             of
             saluation
             in
             Christ
             belong
             in
             speciall
             to
             me
             ,
             as
             Saint
             Iohn
             saith
             .
             
               This
               is
               his
               commaundement
               that
               we
               beleeue
               in
               the
               
               name
               of
               Iesus
               Christ
               :
            
             now
             to
             beleeue
             in
             Christ
             is
             to
             put
             confidence
             in
             him
             :
             which
             none
             can
             doe
             ,
             vnlesse
             he
             be
             first
             assured
             of
             his
             loue
             and
             fauour
             .
             And
             therefore
             in
             as
             much
             ,
             as
             we
             are
             enioyned
             to
             put
             our
             confidence
             in
             Christ
             ,
             we
             are
             also
             enioyned
             to
             beleeue
             our
             reconciliation
             with
             him
             ,
             which
             stands
             in
             the
             remission
             of
             our
             sins
             ,
             and
             our
             acceptation
             to
             life
             euerlasting
             .
          
           
             
               Reason
               V.
            
             Whereas
             the
             Papists
             teach
             ,
             that
             a
             man
             
             may
             be
             assured
             of
             his
             saluation
             by
             hope
             :
             euen
             hence
             it
             followes
             ,
             that
             he
             may
             be
             vnfalliblie
             assured
             therof
             .
             For
             the
             property
             of
             true
             and
             liuely
             hope
             
               is
               neuer
               to
               make
               a
               man
               ashamed
               .
            
             Rom.
             5.
             5.
             
             And
             true
             hope
             followeth
             faith
             and
             euer
             presupposeth
             certeintie
             of
             faith
             ;
             neither
             can
             any
             man
             truly
             hope
             for
             his
             saluation
             vnlesse
             by
             faith
             he
             be
             certeinly
             assured
             thereof
             in
             some
             measure
             .
          
           
             
               Exception
               I.
            
             The
             Popish
             Doctors
             take
             exception
             to
             
             these
             reasons
             on
             this
             manner
             .
             First
             they
             say
             ,
             it
             cannot
             be
             proued
             y●
             a
             man
             is
             as
             certaine
             of
             saluation
             by
             faith
             ,
             as
             he
             is
             of
             the
             articles
             of
             the
             creed
             .
             
               I
               answere
            
             ,
             First
             they
             proue
             thus
             much
             that
             we
             ought
             to
             be
             as
             cert●ine
             of
             the
             one
             as
             of
             the
             other
             .
             For
             looke
             what
             commandement
             we
             haue
             to
             beleeue
             the
             articles
             of
             our
             faith
             :
             the
             like
             we
             haue
             inio●ning
             vs
             to
             beleeue
             the
             pardon
             of
             our
             owne
             sins
             ,
             as
             I
             haue
             proued
             .
             Secondly
             ,
             these
             arguments
             proue
             it
             to
             be
             the
             nature
             or
             essential
             property
             of
             faith
             ,
             as
             certeinly
             to
             assure
             man
             of
             his
             saluation
             ,
             as
             it
             doth
             assure
             him
             of
             the
             articles
             which
             he
             beleeueth
             .
             And
             howsoeuer
             commonly
             men
             do
             not
             beleeue
             their
             saluation
             as
             vnfallible
             ,
             as
             they
             do
             their
             articles
             of
             faith
             :
             yet
             some
             speciall
             men
             doe
             :
             hauing
             
             Gods
             word
             applied
             by
             the
             spirit
             as
             a
             sure
             ground
             of
             their
             faith
             ,
             whereby
             they
             beleeue
             their
             owne
             saluation
             ,
             as
             they
             haue
             it
             for
             a
             ground
             of
             the
             articles
             of
             their
             faith
             .
             Thus
             certeinly
             was
             Abrahā
             assured
             of
             his
             owne
             saluation
             :
             as
             also
             the
             Prophets
             and
             Apostles
             ,
             and
             the
             Martyrs
             of
             God
             in
             all
             ages
             :
             whereupon
             without
             doubting
             they
             haue
             bin
             content
             to
             lay
             downe
             their
             liues
             for
             the
             name
             of
             Christ
             :
             in
             whom
             they
             were
             assured
             to
             receiue
             eternall
             happines
             .
             And
             there
             is
             no
             question
             ,
             but
             there
             be
             many
             now
             ,
             that
             by
             long
             and
             often
             experience
             of
             Gods
             mercy
             ,
             and
             by
             the
             inward
             certificate
             of
             the
             holy
             Ghost
             ,
             haue
             attained
             to
             full
             assurance
             of
             their
             saluation
             .
          
           
             
               II.
               Exception
            
             .
             Howsoeuer
             a
             man
             may
             be
             assured
             of
             his
             present
             estate
             ,
             yet
             no
             man
             is
             certeine
             of
             his
             perseuerance
             
             vnto
             the
             end
             .
             Ans.
             It
             is
             otherwise
             :
             for
             in
             the
             sixt
             petition
             ,
             
               lead
               vs
               not
               into
               temptation
            
             ,
             we
             pray
             that
             God
             would
             not
             suffer
             vs
             to
             be
             wholy
             ouercome
             of
             the
             diuell
             in
             any
             temptation
             :
             and
             to
             this
             petition
             we
             haue
             a
             promise
             answerable
             ,
             1.
             
             Cor.
             10.
             
             
               That
               God
               with
               temptation
               will
               giue
               an
               issue
               :
            
             and
             therefore
             howsoeuer
             the
             diuell
             may
             buffit
             ,
             molest
             ,
             and
             wound
             the
             seruants
             of
             God
             ,
             yet
             shall
             he
             neuer
             be
             able
             to
             ouercome
             them
             .
             Againe
             ,
             hee
             that
             is
             once
             a
             member
             of
             Christ
             ,
             can
             neuer
             be
             wholy
             cut
             off
             .
             And
             if
             any
             by
             sinne
             were
             wholy
             seuered
             from
             Christ
             for
             a
             time
             ,
             in
             his
             recouery
             he
             is
             to
             be
             baptized
             the
             second
             time
             :
             for
             baptisme
             is
             the
             sacrament
             of
             initiation
             or
             ingrafting
             into
             Christ.
             By
             this
             reason
             we
             should
             as
             often
             be
             baptized
             as
             we
             fall
             into
             any
             sinne
             ,
             which
             is
             absurd
             .
             Againe
             ,
             Saint
             Iohn
             saith
             ,
             1.
             
             Iohn
             2.
             19.
             
             
               They
               went
               out
               from
               vs
               ,
               but
               they
               were
               not
               of
               vs
               :
               for
               if
               they
               had
               been
               
               of
               vs
               ,
               they
               would
               haue
               continued
               with
               vs.
            
             Where
             he
             taketh
             it
             for
             graunted
             ,
             that
             such
             as
             be
             once
             in
             Christ
             shall
             neuer
             wh●ly
             bee
             seuered
             or
             fall
             from
             him
             .
             Though
             our
             communion
             with
             Christ
             may
             be
             lessened
             ,
             yet
             the
             vnion
             and
             the
             bond
             of
             coniunction
             can
             neuer
             be
             dissolued
             .
          
           
             
               III.
               Exception
            
             .
             They
             say
             ,
             we
             are
             indeede
             to
             beleeue
             
             our
             saluation
             on
             Gods
             part
             :
             but
             wee
             must
             needes
             doubt
             in
             regard
             of
             our selues
             :
             because
             the
             promises
             of
             remission
             of
             sinnes
             are
             giuen
             vpon
             condition
             of
             mans
             faith
             and
             repentance
             .
             Now
             we
             cannot
             (
             say
             they
             )
             be
             assured
             that
             we
             haue
             true
             faith
             and
             repentance
             ,
             because
             we
             may
             lie
             in
             secret
             sinnes
             ;
             and
             so
             want
             that
             indeed
             ,
             which
             we
             suppose
             our selues
             to
             haue
             .
             Answ.
             I
             say
             againe
             ,
             he
             that
             doth
             truly
             repent
             and
             beleeue
             ,
             doth
             by
             Gods
             grace
             know
             that
             he
             doth
             repent
             and
             beleeue
             :
             for
             else
             Paul
             would
             neuer
             haue
             said
             ,
             
               Prooue
               your selues
               whether
               you
               be
               in
               the
               faith
               or
               not
               :
            
             and
             the
             same
             Apostle
             saith
             ,
             2.
             
             Cor.
             12.
             
             
               We
               haue
               not
               receiued
               the
               spirit
               of
               the
               world
               ,
               but
               the
               spirit
               which
               is
               of
               God
               ,
               that
               we
               might
               know
               the
               things
               which
               are
               giuen
               of
               God
               :
            
             which
             things
             are
             not
             onely
             life
             euerlasting
             ,
             but
             iustification
             ,
             sanctification
             ,
             and
             such
             like
             .
             And
             as
             for
             secret
             sinnes
             they
             cannot
             make
             our
             repentance
             void
             :
             for
             he
             that
             truly
             repenteth
             of
             his
             knowne
             sinnes
             ,
             repenteth
             also
             of
             such
             as
             be
             vnknowne
             ,
             and
             receiueth
             the
             pardon
             of
             them
             all
             .
             God
             requireth
             not
             an
             expresse
             or
             speciall
             repentance
             of
             vnknowne
             sinnes
             :
             but
             accepts
             it
             as
             sufficient
             ,
             if
             we
             repent
             of
             them
             generally
             :
             as
             Dauid
             saith
             ,
             Psal.
             ●9
             .
             
               Who
               knowes
               the
               errors
               of
               this
               life
               ?
               forgiue
               me
               my
               secret
               sinnes
               .
            
             And
             whereas
             they
             adde
             that
             faith
             and
             repentance
             must
             be
             sufficient
             :
             
             I
             answere
             that
             the
             sufficiencie
             of
             our
             faith
             and
             repentance
             ,
             stands
             in
             the
             trueth
             and
             not
             in
             the
             measure
             or
             perfection
             thereof
             ;
             and
             the
             trueth
             of
             both
             where
             they
             are
             ,
             is
             certainely
             discerned
             .
          
           
             
               Reason
               VI.
            
             The
             iudgement
             of
             the
             auncient
             
             Church
             .
             *
             August
             .
             
               Of
               an
               euill
               seruant
               thou
               art
               made
               a
               good
               child
               ,
               therefore
            
             presume
             
               not
               of
               thine
               owne
               doing
               ,
               but
               of
               the
               grace
               of
               Christ
               :
               it
               is
               not
               arrogancie
            
             but
             faith
             :
             
               to
               acknowledge
               what
               thou
               hast
               receiued
               ,
               is
               not
               pride
               but
               deuotion
               .
            
             And
             ,
             *
             
               Let
               no
               man
               aske
               another
               man
               ,
               but
               returne
               to
               his
               owne
               heart
               :
               if
               he
               finde
               charitie
               there
               ,
               he
            
             hath
             securitie
             
               for
               his
               passage
               from
               life
               to
               death
               .
            
             Hilar.
             in
             Matth.
             5.
             
             
               The
               kingdome
               of
               heauen
               which
               our
               Lord
               professed
               to
               be
               in
               himselfe
               ,
               his
               will
               is
               that
               it
               must
               be
               hoped
               for
               ,
            
             without
             any
             doubtfulnesse
             of
             vncertaintie
             will
             at
             all
             .
             
               Otherwise
               there
               is
               no
               iustification
               by
               faith
               ,
               if
               faith
               it selfe
               be
               made
               doubtfull
               .
            
             Bernard
             in
             his
             epist.
             107.
             
             
               Who
               is
               the
               iust
               man
               but
               he
               that
               being
               loued
               of
               God
               ,
               loues
               him
               againe
               ?
               which
               comes
               not
               to
               passe
               but
               by
               the
            
             spirit
             reuealing
             by
             Faith
             
               the
               eternall
            
             purpose
             of
             God
             
               of
               his
            
             Saluation
             
               to
               come
               .
               Which
               reuelation
               is
               nothing
               else
               but
               the
               infusion
               of
               spirituall
               grace
               :
               by
               which
               ,
               when
               the
               deedes
               of
               the
               flesh
               are
               mortified
               ,
               the
               man
               is
               prepared
               to
               the
               kingdome
               of
               heauen
               —
               .
               Together
               receiuing
               in
               one
               spirit
               that
               whereby
               he
            
             may
             presume
             
               that
               he
               is
               loued
               and
               also
               loue
               againe
               —
               .
            
          
           
             To
             conclude
             ,
             the
             Papists
             haue
             no
             great
             cause
             to
             dissent
             from
             vs
             in
             this
             poynt
             .
             For
             they
             teach
             and
             professe
             ,
             that
             they
             doe
             by
             a
             speciall
             faith
             beleeue
             their
             owne
             saluation
             certainely
             and
             vnfallibly
             in
             respect
             of
             God
             ,
             that
             promiseth
             .
             Now
             the
             thing
             which
             hindreth
             them
             is
             their
             owne
             indisposition
             and
             vnworthinesse
             
             (
             as
             they
             say
             )
             which
             keepes
             them
             from
             being
             certaine
             otherwise
             then
             in
             a
             likely
             hope
             .
             But
             this
             hinderance
             is
             easily
             remoued
             ,
             if
             men
             will
             iudge
             indifferently
             .
             For
             first
             of
             all
             ,
             in
             regard
             of
             our selues
             and
             our
             disposition
             we
             cannot
             be
             certaine
             at
             all
             ,
             but
             must
             despaire
             of
             saluation
             euen
             to
             the
             very
             death
             .
             We
             cannot
             bee
             sufficiently
             disposed
             so
             long
             as
             wee
             liue
             in
             this
             world
             ,
             but
             must
             alwaies
             say
             with
             
               Iacob
               ,
               I
               am
               lesse
               then
               all
               thy
               mercies
               ,
            
             Gen.
             32.
             and
             with
             
               Dauid
               ,
               Enter
               not
               into
               iudgement
               with
               thy
               seruant
               ,
               O
               Lord
               ,
               for
               none
               liuing
               shall
               bee
               iustified
               in
               thy
               sight
               :
            
             and
             with
             the
             Centurion
             ,
             
               Lord
               I
               am
               not
               worthie
               ,
               that
               thou
               shouldest
               come
               vnder
               my
               roofe
               ,
            
             Matth.
             8.
             
             Secondly
             God
             in
             making
             promise
             of
             saluation
             respects
             not
             mens
             worthines
             .
             For
             he
             chose
             vs
             to
             life
             euerlasting
             when
             we
             were
             not
             :
             hee
             redeemed
             vs
             from
             death
             being
             enemies
             :
             and
             intitles
             vs
             to
             the
             promise
             of
             saluation
             ,
             
               if
               we
               acknowledge
               our selues
               to
               be
               sinners
               ,
            
             Matth.
             9.
             
             
               If
               wee
               labour
               and
               trauaile
               vnder
               the
               burden
               of
               them
               .
            
             Matth.
             11.
             
             
               If
               we
               hunger
               and
               thirst
               after
               grace
               .
            
             Ioh.
             7.
             37.
             
             And
             these
             things
             we
             may
             certenly
             and
             sensibly
             perceiue
             in
             our selues
             :
             and
             when
             we
             finde
             them
             in
             vs
             ,
             though
             our
             vnworthinesse
             be
             exceeding
             great
             ,
             it
             should
             not
             hinder
             our
             assurance
             .
             For
             God
             makes
             manifest
             his
             power
             in
             our
             weakenesse
             ,
             2.
             
             Cor.
             12.
             and
             he
             will
             not
             breake
             the
             bruised
             reede
             ,
             nor
             quench
             the
             smoking
             flaxe
             .
             Isai
             ,
             42.
             
             Thirdly
             ,
             if
             a
             man
             loue
             God
             for
             his
             mercies
             sake
             ,
             and
             haue
             a
             true
             hope
             of
             saluation
             by
             Christ
             ,
             he
             is
             in
             Christ
             ,
             and
             hath
             fellowship
             with
             him
             :
             and
             he
             that
             is
             in
             Christ
             ,
             hath
             all
             his
             vnworthines
             and
             wants
             laid
             on
             Christ
             ,
             and
             they
             are
             couered
             and
             pardoned
             in
             his
             death
             :
             and
             in
             respect
             of
             our selues
             thus
             
             considered
             ,
             
               as
               we
               are
               in
               Christ
            
             ;
             wee
             haue
             no
             cause
             to
             wauer
             ,
             but
             to
             be
             certaine
             of
             our
             saluation
             ,
             and
             that
             in
             regard
             of
             our selues
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               The
               Catholikes
               say
               ,
               we
               are
               indeed
               to
               beleeue
               our
               saluation
               on
               Gods
               part
               ,
               who
               is
               desirous
               of
               all
               mens
               saluation
               ,
               very
               rich
               in
               mercy
               ,
               and
               able
               to
               saue
               vs
               ,
               but
               our
               feare
               riseth
               in
               regard
               of
               our selues
               ,
               because
               the
               promises
               of
               remission
               of
               sinnes
               depend
               vpon
               our
               true
               repentance
               :
            
             Vnlesse
             you
             doe
             Penance
             ,
             yee
             shall
             all
             perish
             .
             
               And
               the
               promises
               of
               saluation
               ,
               are
               made
               vpon
               condition
               of
            
             
             
               keeping
               Gods
               commaundements
            
             .
             If
             thou
             wilt
             enter
             into
             life
             keepe
             the
             commaundements
             .
             Againe
             ,
             
               No
               man
               shall
               be
               crovvned
               ,
               except
               he
               combat
            
             
             
               lavvfullie
               .
               Novv
               vve
               not
               knovving
               vvhether
               vve
               shall
               vvell
               performe
               these
               things
               required
               by
               God
               at
               our
               hands
               ,
               haue
               iust
               cause
               to
               feare
               ,
               least
               God
               doe
               not
               on
               his
               part
               ,
               performe
               that
               which
               he
               promiseth
               vpon
               such
               conditions
               .
            
          
           
             M
             Perkins
             answereth
             ,
             
               That
               for
               faith
               ,
               and
               true
               repentance
               ,
               euery
               man
               that
               hath
               them
               ,
               knoweth
               well
               that
               he
               hath
               them
               .
            
             To
             which
             I
             replie
             ,
             that
             for
             
             faith
             being
             rightly
             taken
             ,
             it
             may
             be
             knowne
             of
             the
             party
             that
             hath
             it
             ,
             because
             it
             is
             a
             light
             of
             the
             vnderstanding
             ,
             and
             so
             being
             like
             a
             lampe
             ,
             may
             be
             easily
             seene
             :
             but
             true
             repentance
             requires
             besides
             faith
             ,
             both
             hope
             ,
             and
             charity
             ,
             which
             are
             seated
             in
             the
             darke
             corners
             of
             the
             will
             ,
             and
             cannot
             by
             faith
             be
             seene
             in
             themselues
             ,
             but
             are
             knowne
             by
             their
             effects
             :
             which
             being
             also
             vncertaine
             do
             make
             but
             coniectures
             and
             a
             probable
             opinion
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             replie
             is
             nothing
             ,
             but
             a
             bare
             deniall
             of
             that
             which
             Master
             Perkins
             answered
             ,
             whereas
             you
             should
             haue
             disproued
             it
             .
             There
             is
             no
             lesse
             doubt
             of
             faith
             than
             of
             repentance
             ,
             by
             your
             owne
             reason
             :
             for
             that
             also
             hath
             it
             seate
             in
             the
             will
             ,
             being
             a
             resting
             ,
             or
             relying
             vpon
             God
             ,
             for
             saluation
             by
             Christ.
             The
             effects
             both
             of
             the
             one
             and
             of
             the
             other
             are
             as
             certainly
             discerned
             by
             a
             Christian
             ,
             as
             ordinarie
             trust
             in
             men
             ,
             and
             worldly
             sorrow
             ,
             by
             a
             naturall
             man.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             So
             that
             place
             of
             S.
             Paul
             may
             be
             omitted
             where
             he
             saith
             .
             
               Proue
               your selues
               vvhether
               you
               be
               in
               saith
               or
               no.
               .
            
             Because
             we
             accord
             that
             it
             may
             be
             
             tried
             by
             vs
             ,
             whether
             we
             haue
             faith
             or
             no
             :
             although
             I
             know
             well
             ,
             that
             S.
             Pauls
             words
             carry
             a
             farre
             different
             sense
             .
             But
             let
             that
             passe
             as
             impertinent
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             not
             amisse
             for
             you
             to
             haue
             it
             omitted
             ;
             because
             it
             x
             makes
             so
             plainly
             against
             you
             ,
             the
             Apostle
             speaking
             there
             of
             such
             a
             faith
             ,
             as
             necessarily
             hath
             hope
             and
             charitie
             ioyned
             with
             it
             .
             When
             you
             shew
             another
             sense
             ,
             you
             shall
             haue
             another
             answere
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             the
             other
             .
             
               That
               vve
               haue
               receiued
               the
               spirit
               ,
               vvhich
               is
               of
               God
               ,
               that
            
             
             
               vve
               might
               knovv
               the
               things
               vvhich
               are
               giuen
               of
               God.
            
             What
             things
             these
             
             are
             which
             the
             spirit
             reuealeth
             to
             vs
             ,
             S.
             Paul
             teacheth
             in
             the
             same
             place
             ,
             
               That
               vvhich
               the
               eye
               hath
               not
               seene
               ,
               nor
               eare
               hath
               heard
               ,
            
             &c.
             
             
               God
               hath
               prepared
               for
               them
               ,
               that
               loue
               him
               :
               but
               to
               vs
               ,
               God
               hath
               reuealed
               by
               his
               Spirit
               :
            
             All
             this
             is
             true
             :
             but
             who
             they
             be
             that
             shall
             attaine
             to
             that
             blessed
             Banquet
             by
             God
             so
             prepared
             .
             God
             onely
             knoweth
             ,
             and
             by
             his
             spirit
             reuealeth
             it
             to
             very
             few
             .
             And
             will
             you
             learne
             out
             of
             S.
             Ierome
             that
             auncient
             Doctor
             ,
             the
             cause
             why
             ?
             Therefore
             (
             saith
             he
             )
             
               it
               is
               put
               ambiguous
               and
               left
               vncertaine
               ,
            
             
             
               that
               vvhile
               men
               are
               doubtfull
               of
               their
               saluation
               ,
               they
               may
               doe
               Penance
               more
               manfully
               ,
               and
               so
               may
               moue
               God
               to
               take
               compassion
               on
               them
               .
            
          
           
             An
             other
             reason
             of
             this
             vncertaintie
             ,
             yeeldeth
             S.
             Augustine
             in
             these
             
             words
             :
             
               In
               this
               place
               of
               temptation
               ,
               such
               is
               our
               infirmity
               ,
               that
               assurednes
               ,
               might
               engender
               pride
               .
            
             To
             this
             agreeth
             S.
             Gregorie
             ,
             saying
             :
             
               If
               vve
               knovv
               our selues
               to
               haue
               grace
               ,
               vve
               are
               proud
               ..
            
             So
             that
             to
             strike
             downe
             the
             pride
             of
             our
             harts
             ,
             and
             to
             humble
             vs
             ,
             and
             to
             make
             vs
             trauaile
             more
             carefully
             in
             the
             workes
             of
             mortification
             ,
             God
             doth
             not
             ordinarily
             assure
             men
             at
             the
             first
             of
             their
             owne
             saluation
             :
             but
             to
             cheere
             vp
             their
             harts
             on
             the
             otherside
             ,
             doth
             put
             them
             in
             great
             hope
             of
             it
             ,
             like
             to
             a
             discreet
             and
             good
             Lord
             ,
             who
             will
             not
             at
             the
             first
             entrance
             into
             his
             seruice
             ,
             infeafe
             his
             seruant
             in
             the
             fee
             simpleof
             those
             lands
             ,
             which
             after
             vpon
             his
             good
             deserts
             he
             meaneth
             to
             bestow
             on
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             things
             y
             there
             spoken
             of
             ,
             are
             by
             the
             spirit
             of
             God
             made
             knowne
             to
             true
             Christians
             ,
             not
             only
             that
             they
             are
             prepared
             for
             some
             ,
             but
             that
             they
             themselues
             haue
             their
             part
             in
             them
             .
             Neither
             doth
             S.
             Hierome
             say
             any
             thing
             to
             the
             contrarie
             ;
             but
             only
             shewes
             ,
             that
             God
             doth
             not
             giue
             men
             knowledge
             how
             hee
             will
             deale
             with
             them
             concerning
             outward
             punishment
             ;
             because
             he
             would
             haue
             them
             the
             more
             earnest
             to
             repent
             ,
             and
             crie
             for
             mercie
             .
             It
             is
             saftie
             he
             speakes
             of
             ,
             such
             as
             the
             Niniuites
             obtained
             by
             prayer
             and
             fasting
             ,
             not
             euerlasting
             saluation
             .
             But
             let
             it
             be
             vnderstood
             of
             euerlasting
             life
             :
             none
             of
             these
             ancient
             writers
             say
             ,
             that
             either
             we
             ought
             not
             ,
             or
             cannot
             be
             assured
             by
             faith
             of
             our
             saluation
             ;
             but
             onely
             thus
             much
             may
             be
             concluded
             out
             of
             them
             ,
             that
             the
             measure
             of
             our
             assurance
             is
             not
             perfect
             ,
             to
             the
             end
             we
             may
             be
             more
             carefull
             to
             pray
             for
             pardon
             ,
             and
             in
             lesse
             danger
             of
             being
             puft
             vp
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             is
             another
             kind
             of
             Doctrine
             ,
             then
             that
             which
             M.
             Perkins
             in
             his
             last
             supplie
             deliuereth
             ,
             to
             witte
             :
             
               That
               if
               vve
               regard
               our
               ovvne
               indiseosition
               ,
               vve
               must
               dispaire
               ,
               because
               vve
               be
               not
               vvorthy
               of
               his
               mercy
               .
            
             Not
             so
             good
             Sir
             ,
             Because
             we
             know
             that
             he
             bestoweth
             mercy
             vpon
             the
             vnvvorthie
             ,
             at
             the
             first
             iustification
             of
             a
             sinner
             ,
             but
             will
             not
             admit
             into
             the
             Kingdome
             of
             heauen
             any
             vnworthy
             ,
             but
             giues
             men
             grace
             while
             they
             liue
             to
             
             worke
             ,
             that
             they
             are
             made
             worthy
             of
             his
             heauenly
             Kingdome
             according
             to
             that
             :
             
               They
               shall
               vvalke
               vvith
               me
               in
               vvhites
               ,
               because
               they
               are
               vvorthy
               ,
            
             but
             of
             this
             more
             fully
             in
             the
             chapter
             of
             merits
             .
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             speakes
             not
             of
             vnworthines
             onely
             ,
             but
             of
             indisposition
             also
             ;
             which
             is
             a
             reason
             to
             make
             euery
             one
             despaire
             ,
             in
             regard
             of
             himselfe
             ,
             though
             in
             respect
             of
             Gods
             mercie
             he
             may
             conceiue
             some
             hope
             .
             For
             if
             no
             man
             should
             find
             fauour
             ,
             but
             he
             that
             is
             disposed
             or
             fitted
             for
             it
             perfectly
             ,
             sure
             wee
             must
             needes
             despaire
             of
             attaining
             to
             that
             fitnes
             ;
             how
             can
             we
             ,
             in
             respect
             of
             that
             ,
             looke
             for
             saluation
             ?
             the
             worthines
             which
             is
             in
             them
             that
             shall
             come
             to
             heauen
             ,
             is
             both
             in
             Christ
             ,
             by
             whom
             they
             are
             worthie
             ,
             as
             members
             of
             his
             mysticall
             bodie
             ,
             and
             also
             in
             themselues
             ,
             who
             ,
             departing
             out
             of
             this
             world
             ,
             are
             made
             perfectly
             righteous
             by
             inherent
             righteousnes
             ,
             which
             before
             was
             begun
             in
             them
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             God
             bidde
             vs
             pray
             ,
             that
             we
             fall
             not
             into
             temptation
             ,
             and
             promiseth
             
             an
             issue
             forth
             :
             then
             the
             assurance
             depends
             vpon
             prayer
             ,
             and
             not
             vpon
             our
             former
             faith
             .
             What
             then
             if
             wee
             doe
             not
             pray
             so
             as
             we
             should
             ?
             may
             not
             the
             enemy
             then
             ,
             not
             only
             wound
             ,
             but
             kill
             vs
             to
             ?
             it
             cannot
             be
             denied
             :
             and
             therein
             ,
             as
             in
             diuers
             other
             workes
             of
             pietie
             ,
             many
             haue
             been
             too
             too
             slacke
             as
             the
             pitifull
             fall
             of
             thousands
             haue
             taught
             vs.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             doth
             not
             say
             ,
             that
             prayer
             doth
             assure
             vs
             of
             perseuerance
             ;
             but
             that
             wee
             resting
             vpon
             God
             by
             faith
             ,
             and
             calling
             on
             him
             ,
             are
             vpheld
             from
             falling
             away
             ;
             not
             because
             our
             prayer
             is
             ,
             for
             the
             manner
             and
             measure
             ,
             such
             as
             it
             ought
             to
             be
             (
             for
             all
             should
             be
             perfect
             )
             but
             because
             God-hath
             promised
             to
             keepe
             his
             children
             ,
             and
             ,
             that
             he
             may
             fulfill
             his
             promise
             ,
             stirres
             them
             vp
             to
             pray
             ,
             according
             to
             his
             will
             ,
             though
             with
             many
             imperfections
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Oh
             saith
             M.
             
               Perkins
               ,
               it
               cannot
               be
               ,
               that
               he
               vvhich
               vvas
               once
               a
               member
               of
               Christ
               ,
               can
               euer
               after
               be
               vvholy
               cut
               off
               .
            
             O
             shamelesse
             assertion
             ,
             and
             contrary
             
             to
             many
             plaine
             texts
             ,
             and
             examples
             of
             holy
             Scriptures
             :
             Doth
             not
             our
             Sauiour
             say
             in
             expresse
             words
             ,
             
               That
               euery
               braunch
               in
               me
               not
               bearing
               f●…
               ,
               he
               vvill
               take
               it
               avvay
               ?
            
             And
             againe
             ,
             
               If
               any
               abide
               not
               in
               me
               ,
               he
               shall
               be
               cast
               forth
               as
               the
               branch
               ,
               and
               shall
               vvither
               ,
               and
               be
               cast
               into
               the
               fire
               :
            
             which
             
             doth
             demonstrate
             ,
             that
             some
             which
             were
             members
             of
             Christ
             ,
             be
             wholie
             cut
             off
             ,
             and
             that
             for
             euer
             .
             Are
             we
             not
             by
             faith
             made
             members
             of
             Christ
             by
             our
             aduersaries
             owne
             confession
             ?
             and
             doth
             not
             our
             blessed
             Sauiour
             say
             ,
             expounding
             the
             Parable
             of
             the
             sower
             ,
             
               That
               the
               seed
               vvhich
               fell
               vpon
               the
               rocke
               ,
               doth
               signifie
               them
               ,
               vvho
               vvith
               ioy
               receiue
               the
               vvord
               ,
               and
               these
            
             
             (
             saith
             he
             )
             
               haue
               no
               roote
               ,
               but
               for
               a
               time
               they
               beleeue
               ,
               and
               in
               time
               of
               temptation
               ,
               
               reuolt
               .
            
             Doth
             not
             S.
             Paul
             in
             expresse
             tearmes
             say
             ,
             
               That
               some
               hauing
            
             
             
               faith
               and
               good
               conscience
               ,
               expelling
               good
               conscience
               ,
               haue
               made
               shipvvrack
               of
               their
               faith
               :
            
             of
             whom
             were
             by
             name
             ,
             Hymenaeus
             ,
             and
             Alexander
             .
             The
             like
             ,
             
               That
               in
               the
               last
               daies
               ,
               some
               should
               reuolt
               from
               the
               faith
               :
            
             Againe
             ,
             That
             
             
               some
               for
               couetousnes
               sake
               ,
               had
               erred
               from
               the
               saith
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Doe
             you
             call
             that
             a
             shamelesse
             assertion
             ,
             which
             is
             so
             oft
             auowed
             by
             our
             Sauiour
             himselfe
             ?
             a
             
               He
               that
               drinkes
               of
               that
               water
               that
               I
               shall
               giue
               him
               ,
               shall
               neuer
               thirst
               ,
               but
               it
               shall
               be
               in
               him
               a
               well
               of
               water
               springing
               vp
               to
               euerlasting
               life
               .
            
             Againe
             ,
             b
             
               My
               sheepe
               heare
               my
               voyce
               ,
               and
               I
               know
               them
               ,
               and
               they
               follow
               me
               ,
               and
               I
               giue
               them
               eternall
               life
               ;
               and
               they
               shall
               neuer
               perish
               ,
               neither
               shall
               any
               plucke
               them
               out
               of
               my
               hand
               .
            
             And
             in
             another
             place
             ,
             c
             
               I
               am
               the
               bread
               of
               life
               ,
               he
               that
               comes
               to
               me
               shall
               not
               hunger
               ;
               and
               he
               that
               beleeues
               in
               me
               ,
               shall
               neuer
               thirst
               .
               This
               is
               the
               will
               of
               him
               that
               sent
               me
               ,
               that
               euery
               one
               that
               sees
               the
               Sonne
               ,
               and
               beleeues
               in
               him
               ,
               should
               haue
               euerlasting
               life
               ,
               and
               I
               will
               raise
               him
               vp
               at
               the
               last
               day
               .
            
             Now
             the
             places
             you
             alleage
             prooue
             no
             more
             ,
             but
             that
             ,
             if
             any
             man
             fall
             away
             from
             Christ
             ,
             he
             shall
             perish
             :
             and
             that
             some
             may
             forsake
             the
             truth
             of
             doctrine
             ,
             or
             ,
             hauing
             had
             some
             shew
             of
             a
             iustifying
             faith
             for
             a
             time
             ,
             may
             afterward
             manifest
             themselues
             not
             to
             haue
             beleeued
             in
             Christ
             to
             iustification
             .
             Of
             the
             former
             kinde
             are
             those
             two
             places
             of
             Iohn
             :
             of
             the
             latter
             all
             the
             rest
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             for
             example
             amongst
             other
             ,
             take
             Saul
             the
             first
             King
             of
             Israell
             ,
             
             who
             was
             at
             his
             election
             (
             as
             the
             holy
             Ghost
             witnesseth
             )
             so
             good
             a
             man
             ,
             
               that
               there
               vvas
               no
               better
               then
               he
               in
               Jsraell
               ,
            
             and
             yet
             became
             reprobate
             ,
             as
             is
             in
             the
             Scripture
             signified
             .
             The
             like
             is
             probable
             of
             Salomon
             ,
             and
             in
             the
             new
             Testament
             of
             Judas
             the
             traytour
             ,
             and
             
               Simon
               Magus
            
             whom
             S.
             Luke
             saith
             ,
             
               that
               he
               also
               himselfe
               beleeued
            
             ,
             and
             after
             became
             an
             Arch
             heretike
             ,
             and
             so
             died
             :
             the
             like
             almost
             may
             be
             verified
             of
             all
             Arch-heretikes
             ,
             who
             before
             they
             fell
             ,
             were
             of
             the
             faithfull
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             you
             say
             of
             Saul
             is
             vtterly
             false
             :
             for
             the
             Scripture
             neither
             in
             that
             text
             ,
             nor
             any
             where
             else
             ,
             speakes
             so
             of
             him
             .
             And
             indeed
             how
             could
             it
             ,
             Samuel
             being
             then
             aliue
             ,
             so
             holie
             and
             good
             a
             man
             ?
             But
             the
             place
             you
             meane
             is
             in
             d
             the
             ninth
             chapter
             ,
             where
             Samuel
             saith
             to
             him
             ,
             whose
             shall
             all
             the
             best
             things
             of
             Israel
             be
             ?
             as
             your
             translation
             reades
             it
             .
             
               That
               is
            
             (
             saith
             e
             your
             glosse
             )
             
               the
               dignitie
               of
               the
               King
               ,
               who
               may
               take
               the
               best
               things
               of
               the
               people
               subiect
               to
               him
               .
            
             f
             
               The
               goodly
               things
            
             ,
             
             saith
             the
             70.
             
             
               All
               that
               is
               to
               be
               desired
               ,
            
             Pagnin
             .
             
               What
               soeuer
               is
               to
            
             g
             
               be
               desired
               in
               Israel
            
             (
             saith
             Vatablus
             )
             and
             in
             his
             marginall
             note
             ;
             
               All
               the
               desire
               of
               Israel
            
             :
             as
             if
             he
             should
             say
             ,
             
               Thou
               shalt
               be
               King
               of
               Israel
               .
            
             And
             this
             agrees
             both
             with
             the
             word
             ,
             and
             with
             the
             context
             :
             
               Care
               not
               for
               the
               asses
            
             ,
             saith
             
               Samuel
               ,
               for
               they
               are
               found
               ,
               and
               besides
               ,
               whose
               shall
               all
               the
               wealth
               of
               Israel
               be
               ?
            
             Thus
             haue
             you
             graced
             Saul
             ,
             and
             belied
             the
             holy
             Ghost
             ;
             so
             haue
             you
             disgraced
             Salomon
             ,
             whom
             the
             holy
             Ghost
             honored
             with
             speaking
             by
             his
             mouth
             ,
             and
             writing
             by
             his
             penne
             the
             great
             mysteries
             of
             God.
             Euery
             Papist
             hath
             not
             power
             ,
             like
             the
             Pope
             ,
             to
             make
             whom
             he
             will
             a
             Saint
             ,
             and
             whom
             he
             list
             a
             reprobate
             .
             
               Iudas
               ,
               Simon
               ,
               Hymeneus
               ,
               Alexander
               ,
            
             and
             the
             rest
             ,
             beleeued
             the
             truth
             of
             the
             Gospell
             ,
             at
             least
             in
             part
             ,
             for
             a
             time
             ,
             but
             neuer
             any
             one
             of
             these
             had
             at
             any
             time
             true
             iustifying
             faith
             ,
             to
             rest
             vpon
             Christ
             for
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             what
             neede
             we
             further
             proofe
             of
             this
             matter
             ,
             seeing
             that
             this
             is
             cosen-german
             ,
             if
             not
             the
             very
             same
             ,
             with
             one
             of
             that
             infamous
             heretike
             Iouinians
             erronious
             articles
             ,
             condemned
             ,
             and
             registred
             by
             S.
             Hierome
             ,
             
             and
             S.
             Augustine
             ,
             who
             held
             ,
             that
             iust
             men
             after
             Baptisme
             could
             not
             sin
             ,
             and
             if
             they
             did
             sinne
             ,
             they
             were
             indeed
             washed
             with
             water
             ,
             but
             neuer
             receiued
             the
             spirit
             of
             grace
             :
             his
             ground
             was
             ,
             that
             he
             which
             had
             once
             receiued
             the
             spirit
             of
             grace
             ,
             could
             not
             sinne
             after
             ,
             which
             is
             iust
             M.
             Perkins
             
             proposition
             :
             so
             that
             to
             vphold
             an
             errour
             ,
             he
             falleth
             into
             an
             old
             condemned
             heresie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             denie
             not
             that
             a
             man
             may
             sinne
             ,
             yea
             we
             confesse
             that
             the
             very
             best
             men
             doe
             sinne
             :
             but
             wee
             say
             ,
             the
             Lord
             by
             his
             spirit
             keepes
             them
             that
             are
             iustified
             ,
             from
             falling
             away
             from
             Christ
             ,
             either
             finally
             ,
             or
             totally
             .
             h
             
               He
               that
               is
               borne
               of
               God
               sinneth
               not
               ,
               for
               his
               seed
               remaineth
               in
               him
               :
               neither
               can
               he
               sinne
               ,
               because
               he
               is
               borne
               of
               God.
               
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             which
             is
             yet
             more
             absurd
             ,
             in
             the
             next
             confirmation
             ,
             he
             letteth
             slippe
             at
             once
             a
             brace
             of
             other
             heresies
             :
             these
             be
             his
             words
             .
             
               And
               if
               by
               sin
               one
               vvere
               vvhol●
               seuered
               from
               Christ
               for
               a
               time
               ,
               in
               his
               recouery
               he
               is
               to
               be
               baptised
               the
               second
               time
               .
            
             Where
             you
             haue
             first
             rebaptizing
             ,
             which
             is
             the
             
             principall
             error
             of
             the
             Anabaptists
             ,
             and
             withall
             the
             heresie
             of
             the
             Nouatians
             ,
             who
             held
             that
             if
             any
             in
             persecution
             denied
             Christ
             after
             baptisme
             ,
             there
             was
             no
             remedy
             left
             in
             Gods
             Church
             ,
             for
             their
             recouery
             :
             but
             must
             be
             left
             to
             God
             ;
             so
             saith
             M.
             Perkins
             ,
             for
             that
             of
             rebaptizing
             he
             seemes
             to
             bring
             in
             
               ex
               absurdo
            
             :
             so
             that
             the
             common
             saying
             is
             verified
             in
             him
             ,
             
               (
               one
               absurdity
               being
               graunted
               ,
               a
               thousand
               follovv
               after
               .
               )
            
             But
             doth
             he
             know
             no
             
             other
             meanes
             then
             Baptisme
             to
             recouer
             one
             cut
             off
             from
             Christ
             ?
             hath
             he
             forgotten
             that
             corrupted
             sentence
             of
             the
             Prophet
             ,
             wherwith
             they
             begin
             their
             common
             prayer
             ?
             
               VVhat
               houre
               soeuer
               a
               sinner
               doth
               repent
               him
               of
               his
               sinne
               ,
            
             &c.
             
             With
             them
             repentance
             ,
             and
             with
             vs
             the
             Sacrament
             of
             Penance
             ,
             serue
             a
             man
             at
             any
             time
             of
             his
             life
             to
             be
             reconciled
             to
             Christ.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             i
             Baptisme
             being
             the
             sacrament
             of
             imitating
             and
             ingrafting
             men
             into
             Christ
             ,
             must
             needes
             be
             equally
             necessarie
             for
             all
             that
             are
             out
             of
             Christ.
             As
             for
             repentance
             ,
             vpon
             which
             God
             forgiues
             a
             sinner
             ,
             it
             is
             common
             to
             the
             baptized
             with
             the
             vnbaptized
             :
             now
             you
             hold
             it
             needfull
             at
             the
             first
             (
             as
             doubtlesse
             it
             is
             ,
             so
             that
             the
             wilfull
             neglect
             of
             it
             is
             damnable
             ,
             though
             a
             man
             haue
             repented
             )
             why
             should
             it
             be
             needlesse
             afterward
             ,
             when
             a
             man
             is
             wholy
             out
             of
             Christ
             ,
             as
             in
             the
             beginning
             he
             was
             ?
             Your
             superstitious
             and
             proud
             satisfactorie
             penance
             ,
             wee
             reiect
             as
             Antichristian
             ,
             neither
             allowing
             any
             second
             baptisme
             ,
             nor
             excluding
             them
             that
             fall
             neuer
             so
             grieuously
             ,
             either
             from
             heauen
             ,
             or
             the
             Church
             in
             this
             world
             ,
             if
             they
             repent
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             we
             must
             answere
             vnto
             that
             of
             S.
             
               Iohn
               .
               They
               vvent
               out
               from
               vs
               ,
               but
               they
               vvere
               not
               of
               vs
               ,
               for
               if
               they
               had
               bin
               of
               vs
               ,
               they
               vvould
               haue
               continued
            
             
             
               vvith
               vs.
            
             I
             answere
             .
             If
             they
             went
             out
             from
             vs
             ,
             they
             were
             before
             with
             vs
             :
             which
             confirmeth
             our
             assertion
             ,
             that
             men
             may
             depart
             from
             their
             faith
             ,
             and
             Christs
             profession
             :
             but
             such
             men
             were
             not
             indeed
             of
             the
             number
             of
             the
             elect
             ,
             of
             which
             S.
             Iohn
             was
             ,
             for
             then
             either
             they
             would
             haue
             continued
             with
             them
             in
             the
             Christian
             faith
             ,
             or
             else
             by
             hartie
             repentance
             would
             haue
             returned
             vnto
             it
             backe
             againe
             ,
             which
             is
             S.
             Augustines
             owne
             exposition
             .
             And
             these
             be
             the
             Arguments
             for
             the
             Catholikes
             ,
             vvhich
             M.
             
             Perkins
             through
             his
             confused
             order
             toucheth
             here
             ,
             and
             there
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Who
             denies
             they
             were
             with
             the
             Church
             ?
             or
             who
             can
             prooue
             they
             were
             of
             it
             ?
             you
             grant
             as
             much
             as
             we
             desire
             ,
             that
             they
             were
             not
             of
             the
             elect
             :
             who
             onely
             are
             in
             case
             to
             fall
             away
             from
             Christ
             ;
             because
             the
             rest
             were
             neuer
             in
             him
             .
             Their
             returning
             by
             repentance
             is
             not
             into
             Christs
             mysticall
             body
             ,
             as
             if
             they
             had
             been
             out
             of
             it
             ,
             k
             but
             either
             into
             the
             congregation
             of
             the
             faithfull
             ,
             or
             ,
             into
             Gods
             fauour
             ,
             in
             respect
             of
             their
             owne
             feeling
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             which
             I
             vvill
             adde
             one
             ,
             taken
             out
             of
             the
             words
             of
             S.
             
               Paul.
               But
               thou
            
             
             
               by
               faith
               dost
               stand
               ,
               be
               not
               too
               highly
               vvise
               ,
               but
               feare
               ,
               if
               God
               hath
               not
               spared
               the
               naturall
               boughes
               lest
               perhaps
               he
               vvill
               not
               spare
               thee
               neither
               .
            
             And
             againe
             .
             
               VVorke
               your
               saluation
               ,
               vvith
               feare
               and
               trembling
               .
            
             There
             be
             aboue
             
             an
             hundred
             such
             texts
             in
             holy
             vvrite
             ,
             vvherein
             the
             holy
             Ghost
             exhorteth
             vs
             to
             stand
             in
             feare
             of
             our
             saluation
             ,
             out
             of
             vvhich
             I
             thus
             frame
             my
             argument
             .
          
           
             
               No
               man
               must
               stand
               in
               feare
               of
               that
               ,
               of
               vvhich
               he
               is
               by
               faith
               assured
               .
               But
               the
               faithfull
               must
               stand
               in
               feare
               of
               their
               saluation
               .
            
             Ergo
             ,
             
               they
               bee
               not
               assured
               of
               it
               by
               saith
               .
            
          
           
             The
             Minor
             or
             second
             proposition
             is
             plainly
             proued
             by
             these
             places
             ,
             cited
             before
             ;
             the
             Maior
             is
             manifest
             :
             there
             is
             no
             feare
             in
             faith
             ,
             he
             that
             feareth
             ,
             vvhether
             the
             thing
             be
             assured
             or
             no
             ,
             cannot
             giue
             a
             certaine
             assent
             thereunto
             :
             
               Dubius
               in
               side
               in
               fidelis
               est
               .
            
             Put
             the
             case
             in
             another
             article
             ,
             to
             make
             it
             more
             euident
             :
             He
             that
             feareth
             ,
             vvhether
             there
             be
             a
             God
             or
             no
             ,
             doe
             vve
             esteeme
             that
             he
             beleeueth
             in
             God
             ?
             So
             he
             that
             feareth
             vvhether
             Iesus
             Christ
             be
             God
             ,
             is
             he
             a
             Christian
             ?
             hath
             he
             a
             true
             faith
             ?
             You
             must
             needs
             anssvere
             no.
             So
             he
             that
             feareth
             vvhether
             he
             shall
             be
             saued
             or
             no
             ,
             can
             haue
             no
             faith
             of
             his
             saluation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             may
             grant
             your
             conclusion
             ;
             the
             faithfull
             l
             are
             not
             ordinarily
             assured
             of
             their
             saluation
             by
             such
             a
             faith
             as
             hath
             no
             doubting
             annexed
             vnto
             it
             .
             Yet
             is
             our
             assertion
             true
             ,
             
               that
               they
               are
               assured
               of
               it
               by
               such
               a
               faith
               as
               shall
               neuer
               deceiue
               them
               .
            
             And
             againe
             ,
             
               yet
               they
               ought
               to
               be
               assured
               without
               doubting
               .
            
             But
             I
             will
             answere
             to
             your
             syllogisme
             :
             first
             by
             distinguishing
             on
             your
             proposition
             ,
             no
             man
             must
             ,
             nor
             indeed
             can
             ,
             stand
             in
             feare
             of
             that
             of
             which
             he
             is
             assured
             by
             such
             a
             measure
             of
             faith
             ,
             as
             admits
             no
             doubt
             ;
             but
             his
             faith
             being
             weake
             ,
             he
             may
             and
             must
             :
             for
             this
             feare
             is
             an
             especiall
             meanes
             to
             keepe
             him
             from
             falling
             away
             .
             In
             which
             respect
             the
             holy
             Ghost
             exhorts
             to
             it
             ,
             by
             reason
             our
             faith
             is
             not
             perfect
             .
             Secondly
             ,
             for
             your
             assumption
             ,
             I
             say
             ,
             the
             faithfull
             are
             not
             simply
             willed
             to
             be
             afraid
             that
             they
             shall
             not
             be
             saued
             ,
             but
             onely
             are
             appointed
             to
             vse
             the
             meanes
             of
             securing
             of
             themselues
             by
             warines
             :
             because
             else
             it
             will
             come
             to
             passe
             ,
             that
             they
             shall
             fall
             away
             in
             their
             owne
             sense
             and
             feeling
             .
             Your
             example
             prooues
             nothing
             ,
             the
             measure
             of
             faith
             being
             so
             diuers
             :
             and
             further
             ,
             hee
             may
             truly
             beleeue
             in
             God
             ,
             that
             in
             some
             temptation
             falles
             into
             doubting
             ,
             for
             a
             time
             ,
             whether
             there
             be
             a
             God
             or
             no
             :
             as
             you
             must
             needes
             know
             ,
             if
             you
             haue
             any
             experience
             of
             the
             temptations
             ,
             which
             sometimes
             befall
             the
             deare
             children
             of
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             these
             inuincible
             reasons
             grounded
             vpon
             Gods
             word
             ,
             let
             vs
             ioyne
             some
             plaine
             testimonies
             ,
             taken
             aswell
             out
             of
             the
             holy
             Scripture
             ,
             as
             out
             
             of
             the
             auncient
             Fathers
             .
             First
             ,
             what
             can
             be
             more
             manifest
             to
             warrant
             vs
             ,
             that
             the
             faithfull
             haue
             not
             assurance
             infallible
             of
             their
             saluation
             ,
             then
             these
             words
             of
             the
             Holy
             Ghost
             .
             
               There
               be
               iust
            
             (
             and
             therefore
             faithfull
             )
             
               and
               vvise
               men
               ,
               and
               their
               vvorkes
               be
               in
               the
               hand
               of
               God
               ,
               and
               neuerthelesse
               a
            
             
             
               man
               doth
               not
               knovv
               vvhether
               he
               be
               worthy
               of
               hatred
               er
               loue
               ,
               but
               all
               things
               are
               kept
               vncertaine
               for
               the
               time
               to
               come
               .
            
             Where
             is
             then
             the
             Protestants
             
             certainety
             ?
             And
             because
             one
             heretike
             cauilleth
             against
             the
             Laten
             translation
             ,
             saying
             that
             a
             word
             or
             two
             of
             it
             may
             be
             otherwise
             turned
             ,
             heare
             how
             S.
             Ierome
             ,
             who
             was
             most
             cunning
             in
             the
             Hebrew
             text
             ,
             doth
             vnderstand
             it
             .
             The
             sense
             is
             ,
             (
             saith
             he
             )
             
               J
               haue
               sound
               the
               vvorkes
               of
               iust
               men
               ,
               to
               be
               in
               the
               hand
               of
               God
               ,
               and
               yet
               themselues
               not
               to
               knovv
               ,
               vvhether
               ,
               they
               be
               loued
               of
               God
               or
               no.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Whether
             there
             be
             cause
             or
             no
             to
             finde
             fault
             with
             the
             translation
             ,
             let
             any
             man
             iudge
             ,
             that
             either
             vnderstands
             the
             Hebrew
             ,
             Chaldee
             ,
             and
             Greeke
             :
             or
             will
             looke
             vpon
             other
             interpretations
             of
             m
             your
             owne
             men
             .
             For
             the
             sense
             ,
             our
             interpretation
             is
             confirmed
             by
             the
             course
             of
             the
             text
             ,
             that
             a
             man
             cannot
             know
             by
             the
             outward
             things
             that
             befall
             him
             here
             ,
             whether
             he
             be
             loued
             of
             God
             ,
             or
             hated
             ;
             because
             these
             happen
             alike
             both
             to
             the
             elect
             ,
             and
             to
             the
             reprobate
             .
             Hee
             that
             will
             reade
             the
             expositions
             of
             learned
             men
             ,
             and
             weigh
             the
             likelihood
             of
             their
             reasons
             ,
             shall
             see
             that
             the
             place
             is
             not
             cleere
             enough
             to
             prooue
             a
             controuersie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             An
             other
             plaine
             testimony
             is
             taken
             out
             of
             S.
             Paul
             ,
             where
             he
             sheweth
             that
             it
             is
             not
             in
             vs
             to
             iudge
             of
             our
             owne
             iustice
             ,
             but
             we
             must
             ●aue
             to
             God
             the
             iudgement
             of
             it
             :
             these
             be
             the
             words
             .
             
               I
               am
               not
               guiltie
               in
               conscience
               of
               any
               thing
               ,
               but
               I
               am
               not
               iustified
               herein
               ,
               but
               he
               that
               iudgeth
               me
               is
               our
            
             
             
               Lord
               ,
               therefore
               iudge
               not
               before
               the
               time
               vntill
               our
               Lord
               doe
               come
               ,
               vvho
               also
               vvill
               lighten
               the
               hidden
               things
               of
               darknes
               ,
               and
               vvill
               manifest
               the
               counsell
               of
               the
               hart
               ,
               and
               then
               the
               praise
               shall
               be
               to
               euery
               man
               of
               God.
            
             So
             that
             before
             Gods
             iudgement
             by
             S.
             Pauls
             testimony
             ,
             men
             may
             not
             assure
             themselues
             of
             their
             owne
             iustice
             ,
             much
             lesse
             of
             their
             saluation
             ,
             how
             innocent
             soeuer
             they
             find
             themselues
             in
             their
             owne
             consciences
             .
             See
             vpon
             this
             place
             S.
             Ambrose
             ,
             S.
             
               Basill
               ,
               Th●doret
            
             on
             this
             place
             ,
             who
             all
             agree
             ,
             that
             
             men
             may
             haue
             secret
             faults
             ,
             which
             God
             only
             seeth
             ,
             and
             therefore
             they
             must
             liue
             in
             feare
             ,
             and
             alwaies
             pray
             to
             be
             deliuered
             from
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             all
             you
             say
             be
             granted
             ,
             it
             is
             nothing
             to
             vs
             :
             for
             wee
             doe
             not
             fetch
             our
             assurance
             from
             the
             perfection
             of
             our
             righteousnes
             ,
             but
             from
             the
             truth
             of
             our
             faith
             .
             Neither
             denie
             wee
             that
             a
             man
             hath
             many
             secret
             slips
             knowne
             to
             God
             onely
             ;
             but
             we
             say
             ,
             he
             may
             be
             assured
             of
             his
             saluation
             ,
             for
             all
             these
             ,
             
             vpon
             which
             it
             doth
             not
             depend
             .
             Wee
             acknowledge
             with
             those
             worthie
             men
             ,
             that
             we
             must
             call
             vpon
             God
             for
             pardon
             of
             our
             secret
             sinnes
             ,
             with
             feare
             and
             humblenes
             of
             minde
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             For
             the
             rest
             let
             S.
             Augustines
             testimony
             ,
             (
             whom
             our
             aduersaries
             acknovvledge
             to
             be
             the
             most
             diligent
             and
             faithfull
             register
             of
             all
             antiquitie
             )
             be
             sufficient
             .
             This
             most
             iudicious
             ,
             and
             holy
             Father
             thus
             defineth
             this
             matter
             :
             
               As
               long
               as
               vve
               liue
               here
               ,
               vve
               our selues
               cannot
               iudge
               of
               our selues
               ,
               I
               doe
               not
               say
               vvhat
               vve
               shall
               be
               to
               morrovv
               ,
               but
               vvhat
               vve
               are
               to
               day
               .
            
             And
             
             yet
             more
             directly
             .
             
               Albeit
               holy
               men
               are
               certaine
               of
               the
               revvard
               of
               their
               perseuerance
               ,
               yet
               of
               their
               ovvne
               perseuerance
               ,
               they
               are
               found
               vncertaine
               .
               For
               vvhat
               man
               can
               knovv
               that
               he
               shall
               perseuere
               ,
               and
               hold
               on
               in
               the
               action
               and
               encrease
               of
               iustice
               vntill
               the
               end
               ,
               vnlesse
               by
               some
               reuelation
               he
               be
               assured
               of
               it
               from
               him
               ,
               vvho
               of
               his
               iust
               ,
               but
               secret
               iudgement
               doth
               not
               enforme
               all
               men
               of
               this
               matter
               ,
               but
               deceiueth
               none
               ?
               So
               no
               iust
               man
               is
               assured
               of
               his
               saluation
            
             
             
               by
               his
               ordinary
               faith
               :
               by
               extraordinary
               reuelation
               ,
               some
               man
               may
               be
               assured
               ,
               the
               rest
               are
               not
               .
            
             Which
             is
             iust
             the
             Catholike
             sentence
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Austin
             speakes
             not
             n
             there
             of
             the
             assurance
             of
             saluation
             ,
             but
             perswades
             men
             to
             giue
             no
             credit
             to
             flatterers
             ,
             because
             we
             our selues
             cannot
             iudge
             of
             our selues
             :
             and
             indeede
             wee
             are
             oftentimes
             faultie
             in
             those
             things
             ,
             wherein
             wee
             suppose
             we
             haue
             done
             very
             well
             .
          
           
             In
             o
             the
             other
             place
             he
             denies
             that
             knowledge
             which
             is
             wholy
             without
             doubting
             ,
             and
             to
             which
             wee
             grant
             few
             or
             none
             attaine
             ordinarily
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             because
             S.
             Bernard
             is
             by
             our
             aduersaries
             ,
             cited
             for
             them
             in
             this
             point
             ,
             take
             his
             testimony
             in
             as
             precise
             tearmes
             as
             any
             Catholike
             at
             this
             time
             speaketh
             .
             Thus
             he
             vvriteth
             .
             
               VVho
               can
               say
               ,
               I
               am
               one
               of
               the
               elect
               ,
               I
               am
               one
               of
               the
               predestinat
               to
               life
               ,
               I
               am
               one
               of
               the
               number
               of
               the
               children
               ?
               VVho
            
             
             (
             I
             say
             )
             
               can
               thus
               say
               ,
               the
               Scripture
               crying
               out
               against
               him
               .
               A
               man
               knovveth
               not
               ,
               vvhether
               he
               be
               vvorthy
               of
               loue
               or
               hatred
               .
               Therefore
               vve
               haue
               no
               certeinty
               ,
               but
               the
               confidence
               of
               hope
               doth
               comfort
               vs
               ,
               that
               vve
               be
               not
               vexed
               at
               all
               with
               the
               perplexitie
               of
               this
               doubt
               .
            
             The
             vvord
             of
             God
             (
             according
             to
             S.
             
               Bernard
               ,
            
             )
             cryeth
             out
             against
             all
             them
             ,
             that
             certeinly
             assure
             themselues
             of
             their
             saluation
             :
             vvhereon
             then
             doe
             they
             build
             their
             faith
             that
             beleeue
             it
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Bernard
             was
             by
             profession
             a
             member
             of
             the
             Popish
             Church
             ,
             and
             therefore
             against
             vs
             his
             testimonie
             is
             nothing
             ;
             but
             against
             you
             it
             is
             of
             great
             weight
             .
             For
             the
             point
             in
             question
             ,
             first
             he
             is
             of
             opinion
             ,
             p
             in
             that
             place
             by
             you
             quoted
             ,
             that
             a
             q
             man
             may
             know
             in
             what
             estate
             he
             is
             for
             the
             present
             ,
             at
             least
             in
             part
             :
             because
             God
             hath
             giuen
             certaine
             manifest
             
             signes
             and
             tokens
             of
             saluation
             ,
             r
             that
             it
             cannot
             be
             doubted
             ,
             but
             that
             he
             is
             in
             the
             number
             of
             the
             elect
             ,
             in
             whom
             those
             signes
             shall
             continue
             .
             Secondly
             ,
             the
             reason
             why
             he
             denies
             the
             latter
             ,
             is
             ,
             because
             the
             signes
             he
             speaks
             of
             ,
             being
             in
             outward
             obedience
             principally
             ,
             may
             faile
             ,
             and
             so
             breede
             some
             cause
             of
             doubting
             .
             The
             s
             scripture
             he
             alleageth
             for
             the
             ground
             of
             his
             vncertaintie
             ,
             hath
             nothing
             in
             it
             to
             that
             purpose
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             it
             may
             be
             permitted
             to
             ioyne
             moderne
             opinions
             vvith
             auncient
             ,
             bad
             men
             vvith
             good
             ,
             I
             could
             proue
             by
             the
             testimony
             of
             euery
             principall
             sect
             of
             this
             time
             ,
             that
             all
             other
             sectaries
             vvere
             deceiued
             in
             this
             their
             persvvasion
             of
             their
             saluation
             .
             For
             both
             Lutherans
             ,
             Caluinists
             ,
             and
             Anabaptists
             (
             to
             omit
             the
             rest
             )
             doe
             hold
             euery
             one
             of
             themselues
             assured
             of
             
             their
             saluation
             ,
             and
             yet
             each
             sect
             holdeth
             euery
             one
             not
             of
             his
             ovvne
             band
             assured
             of
             damnation
             :
             so
             that
             by
             the
             sentence
             of
             the
             Lutherans
             ,
             all
             Caluinists
             ,
             and
             Anabaptists
             ,
             are
             miserably
             deceiued
             vvhen
             they
             assure
             themselues
             of
             their
             saluation
             :
             In
             like
             manner
             if
             the
             Anabaptists
             be
             true
             censurers
             ,
             both
             Lutherans
             ,
             and
             Caluinists
             and
             all
             other
             ,
             not
             of
             their
             heresie
             ,
             erre
             fouly
             ,
             vvhen
             they
             beare
             themselues
             in
             hand
             that
             they
             shall
             be
             saued
             .
             Certaine
             it
             is
             therefore
             by
             the
             consent
             of
             all
             the
             vvorld
             ,
             that
             very
             many
             vvho
             assure
             themselues
             of
             saluation
             ,
             are
             indeed
             assured
             of
             damnation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             How
             doth
             your
             conclusion
             belong
             to
             this
             question
             ?
             Very
             many
             ,
             who
             to
             assure
             themselues
             of
             saluation
             ,
             are
             assured
             of
             damnation
             ;
             who
             denies
             it
             ?
             But
             the
             course
             you
             take
             in
             comming
             to
             it
             ,
             is
             out
             of
             the
             way
             of
             truth
             .
             Let
             all
             Anabaptists
             passe
             ,
             whom
             t
             we
             ,
             not
             you
             ,
             haue
             from
             time
             to
             time
             confuted
             ;
             till
             of
             late
             you
             began
             to
             tread
             vpon
             them
             ,
             when
             we
             had
             beaten
             them
             downe
             .
             Caluinists
             and
             Lutherans
             (
             as
             you
             maliciously
             call
             them
             )
             agree
             in
             this
             point
             ,
             for
             the
             most
             part
             ,
             and
             neither
             make
             any
             question
             but
             the
             other
             may
             be
             saued
             ,
             for
             all
             their
             differences
             in
             some
             opinions
             :
             but
             both
             haue
             very
             iust
             cause
             to
             doubt
             of
             you
             ,
             who
             fight
             against
             the
             maine
             foundation
             ,
             as
             in
             the
             next
             article
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             With
             the
             testimonies
             of
             the
             auncient
             Doctors
             for
             vs
             ,
             I
             pray
             thee
             gentle
             
             Reader
             ,
             conferre
             those
             vvhich
             M.
             Perkins
             in
             his
             sixt
             reason
             alleadgeth
             against
             vs.
             First
             ,
             S.
             Augustine
             in
             these
             vvords
             .
             
               Of
               an
               euill
               seruant
               ,
               thou
               art
               made
               a
               good
               child
               ,
               therefore
               presume
               not
               of
               thine
               owne
               doing
               ,
               but
               of
               the
               grace
               of
               Christ.
               Jt
               is
               not
               arrogancy
               ,
               but
               faith
               to
               acknovvledge
               ,
               vvhat
               thou
               hast
               receiued
               ,
               it
               is
               not
               pride
               ,
               but
               d●u●tion
               .
            
             What
             vvord
             is
             here
             of
             certeinty
             of
             saluation
             ?
             but
             that
             it
             belongeth
             to
             a
             faithfullman
             ,
             to
             confesse
             himselfe
             much
             bound
             to
             God
             ,
             for
             calling
             of
             him
             to
             be
             his
             .
             Which
             euery
             
             Christian
             must
             doe
             ,
             hoping
             himselfe
             so
             to
             be
             ,
             and
             being
             most
             certeine
             ,
             that
             if
             he
             be
             not
             in
             state
             of
             grace
             ,
             it
             is
             long
             of
             himselfe
             ,
             and
             no
             vvant
             on
             Gods
             part
             .
             The
             second
             place
             hath
             not
             so
             much
             as
             any
             shevv
             of
             vvords
             for
             him
             ,
             thus
             he
             speaketh
             .
             
               Let
               no
               man
               aske
               another
               man
               ,
               but
               returne
               to
               his
            
             
             
               owne
               hart
               ,
               and
               if
               he
               find
               Charity
               there
               ,
               he
               hath
               security
               for
               his
               passage
               ,
               from
               life
               to
               death
               .
            
             What
             need
             vvas
             there
             to
             seeke
             charity
             in
             his
             hart
             ,
             fer
             security
             of
             his
             saluation
             ,
             if
             his
             faith
             assured
             him
             thereof
             ?
             therefore
             this
             text
             maketh
             flat
             against
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             is
             this
             for
             certaintie
             of
             saluation
             ,
             that
             it
             is
             no
             presumption
             or
             a
             man
             to
             know
             he
             hath
             receiued
             the
             grace
             of
             Christ
             ;
             it
             is
             not
             arrogancie
             ,
             but
             faith
             ;
             not
             pride
             but
             deuotion
             :
             whereas
             you
             say
             it
             is
             presumption
             ,
             arrogancie
             ,
             and
             pride
             .
             Can
             any
             thing
             be
             more
             contrarie
             ?
          
           
             Not
             so
             much
             as
             a
             shew
             of
             words
             :
             yet
             is
             there
             substance
             of
             matter
             :
             for
             if
             charitie
             be
             a
             securitie
             for
             passage
             from
             life
             to
             death
             ,
             and
             if
             a
             man
             may
             know
             whether
             it
             be
             in
             his
             heart
             or
             no
             ,
             doubtlesse
             there
             is
             assurance
             of
             saluation
             to
             be
             had
             .
             But
             you
             will
             say
             ,
             not
             by
             faith
             :
             else
             what
             neede
             he
             seeke
             for
             charitie
             ?
             as
             if
             it
             were
             amisse
             to
             haue
             more
             proofes
             than
             one
             .
             He
             that
             hath
             tried
             the
             diuels
             temptations
             ,
             knowes
             that
             all
             is
             little
             enough
             .
             But
             this
             assurance
             by
             charitie
             is
             assurance
             by
             faith
             ,
             because
             it
             prooues
             wee
             haue
             such
             a
             faith
             ,
             as
             shall
             certainly
             bring
             vs
             to
             euerlasting
             life
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             next
             Author
             he
             citeth
             is
             S.
             Hilarie
             in
             these
             words
             .
             
               The
               Kingdome
            
             
             
               of
               heauen
               which
               our
               Lord
               professed
               to
               be
               in
               himselfe
               ,
               his
               vvill
               is
               that
               it
               be
               hoped
               for
               ,
               vvithout
               any
               doubtfulnes
               of
               vncertaine
               vvill
               (
               at
               all
               ,
            
             is
             an
             addition
             )
             
               othervvise
               there
               is
               no
               iustification
               by
               faith
               ,
               if
               faith
               it selfe
               be
               made
               doubtfull
               .
            
             First
             ,
             he
             saith
             ,
             but
             as
             we
             say
             ,
             that
             the
             Kingdome
             of
             heauen
             is
             to
             be
             hoped
             for
             ,
             without
             any
             doubtfulnes
             ;
             for
             we
             professe
             certainty
             of
             hope
             ,
             and
             deny
             only
             certainty
             of
             faith
             ,
             as
             M.
             Perkins
             confesseth
             before
             .
             And
             as
             for
             faith
             ,
             we
             say
             with
             him
             also
             it
             is
             not
             doubtfull
             ,
             but
             very
             certaine
             .
             What
             maketh
             this
             to
             the
             purpose
             ,
             that
             a
             man
             must
             beleeue
             his
             owne
             saluation
             when
             S.
             Hilary
             speaketh
             there
             of
             faith
             of
             the
             resurrection
             of
             the
             dead
             ?
          
           
             u
             Hilary
             requires
             such
             a
             hope
             as
             is
             grounded
             vpon
             faith
             ,
             and
             hath
             the
             same
             nature
             with
             faith
             ,
             but
             that
             it
             particularly
             respects
             the
             time
             to
             come
             ;
             whereas
             faith
             rests
             absolutely
             vpon
             God
             for
             the
             present
             also
             .
             Neither
             speakes
             hee
             of
             the
             resurrection
             from
             the
             dead
             in
             particular
             ,
             but
             of
             euery
             mans
             trust
             concerning
             his
             own
             enioying
             of
             all
             heauenlie
             felicitie
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             His
             last
             Author
             is
             S.
             
               Bernard
               :
               VVho
               is
               the
               iust
               man
               ,
               but
               he
               that
               be●●g
            
             
             
               loued
               of
               God
               ,
               loues
               him
               againe
               ?
               vvhich
               comes
               not
               to
               pass●
               but
               by
               the
               s●…t
               ,
               reuealing
               by
               faith
               the
               eternall
               *
               promise
               of
               God
               ,
               of
               his
               saluation
               to
               come
               ,
               vvhich
               reuelation
               is
               nothing
               else
               ,
               but
               the
               infusion
               of
               spirituall
               grace
               ,
               by
               vvhich
               the
               deeds
               of
               the
               flesh
               are
               mortified
               ,
               the
               man
               is
               prepared
               to
               the
               Kingdome
               of
               heauen
               ,
               togither
               receiuing
               in
               one
               spirit
               ,
               that
               ,
               whereby
               he
               may
               presume
               ,
               that
               he
               is
               loued
               ,
               and
               loues
               againe
               .
            
             Note
             that
             he
             saith
             the
             reuelation
             of
             the
             spirit
             ,
             to
             be
             nothing
             else
             ,
             but
             the
             infasion
             of
             spirituall
             graces
             ,
             and
             comfort
             ,
             whereby
             a
             man
             hath
             some
             feeling
             of
             Gods
             goodnesse
             towards
             him
             ,
             by
             which
             (
             as
             he
             saith
             )
             he
             may
             presume
             ,
             but
             not
             beleeue
             certainely
             ,
             that
             he
             is
             loued
             of
             God.
             But
             let
             S.
             Bernard
             in
             the
             same
             place
             interpret
             himself
             ,
             there
             he
             speaketh
             thus
             ,
             as
             I
             cited
             once
             before
             .
             
               It
               is
               giuen
               to
               men
               to
               tast
               before
               hand
               ,
               somewhat
               of
               the
               blisse
               to
               come
               ,
               &c.
               
               Of
               the
               which
               knowledge
               of
               our selues
               novv
               in
               part
               perceiued
               ,
               a
               man
               doth
               in
               the
               meane
               season
               glorie
               in
               hope
               ,
               but
               not
               yet
               in
               security
               .
            
             His
             opinion
             then
             is
             expressely
             ,
             that
             for
             all
             the
             reuelations
             of
             the
             spirit
             made
             by
             faith
             vnto
             vs
             ,
             we
             are
             not
             assured
             for
             certainty
             of
             our
             saluation
             ,
             but
             feele
             great
             ioy
             ,
             through
             the
             hope
             we
             haue
             hereafter
             to
             receiue
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Would
             Bernard
             haue
             a
             man
             presume
             that
             God
             loues
             him
             ,
             without
             warrant
             ?
             or
             would
             he
             haue
             him
             not
             beleeue
             the
             testimonie
             of
             the
             spirit
             ,
             which
             assures
             him
             of
             that
             loue
             by
             such
             a
             pledge
             ?
             *
             Austin
             taught
             vs
             before
             ,
             
               that
               it
               is
               no
               arrogancie
               ,
               but
               faith
               ,
               to
               know
               what
               we
               haue
               receiued
               :
            
             and
             Bernard
             teacheth
             vs
             now
             ,
             that
             
               the
               end
               of
               receiuing
               is
               ,
               that
               we
               may
               presume
               we
               are
               beloued
               of
               God
               :
            
             that
             is
             ,
             that
             wee
             may
             know
             it
             by
             faith
             .
             He
             addes
             further
             afterward
             ,
             that
             
               this
               is
               the
               holy
               and
               secret
               counsell
               of
               God
               ,
               which
               the
               Sonne
               hath
               receiued
               from
               the
               Father
               by
               the
               holy
               Ghost
               ,
               and
               communicates
               to
               those
               that
               be
               his
               ,
               so
               that
               they
               begin
               to
               know
               as
               they
               are
               knowne
               ,
               it
               being
               granted
               to
               them
               to
               feele
               before
               hand
               somwhat
               of
               their
               blessednes
               to
               come
               ,
               as
               it
               hath
               been
               hidden
               from
               all
               eternitie
               in
               him
               that
               did
               predestinate
               ,
               and
               shall
               appeare
               more
               fully
               in
               him
               ,
            
             x
             
               when
               he
               shall
               make
               vs
               blessed
               .
            
             We
             beleeue
             with
             Bernard
             ,
             that
             we
             haue
             here
             but
             a
             taste
             of
             the
             ioy
             to
             come
             ,
             and
             that
             our
             securitie
             is
             not
             (
             ordinarily
             )
             without
             doubting
             .
             So
             that
             the
             certaintie
             he
             speakes
             of
             ,
             and
             that
             we
             say
             Christians
             haue
             ,
             is
             all
             one
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             passage
             of
             testimonies
             being
             dispatched
             ,
             let
             vs
             now
             come
             vnto
             the
             fiue
             other
             reasons
             which
             M.
             Perkins
             produceth
             in
             defence
             of
             their
             opinion
             .
          
           
             The
             first
             reason
             is
             this
             ,
             
               That
               in
               faith
               there
               are
               two
               things
               ,
               the
               one
               is
               an
            
             
             
               insallible
               assurance
               of
               those
               things
               which
               vve
               beleeue
               :
            
             This
             we
             grant
             ,
             and
             
             there
             hence
             proue
             (
             as
             you
             heard
             before
             )
             that
             there
             can
             be
             no
             faith
             of
             our
             particular
             saluation
             ,
             because
             we
             be
             not
             so
             fully
             assured
             of
             that
             ,
             but
             that
             we
             must
             stand
             in
             feare
             of
             losing
             of
             it
             ,
             according
             to
             that
             ,
             
               Hold
               that
               which
               thou
               hast
               ,
               least
               perhaps
               another
               receiue
               thy
               crovvne
               .
            
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Faith
             in
             it selfe
             is
             a
             full
             assurance
             ,
             but
             hath
             not
             this
             full
             worke
             in
             euery
             one
             that
             truly
             beleeues
             :
             and
             therefore
             your
             proofe
             is
             insufficient
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             the
             second
             point
             of
             faith
             ,
             puts
             all
             out
             of
             question
             .
             For
             (
             saith
             M.
             
               Perkins
               )
               it
               doth
               assure
               vs
               of
               remissission
               of
               our
               sinnes
               ,
               and
               of
               life
               euerlasting
               in
               particular
               .
            
             Proue
             that
             Sir
             ,
             and
             we
             need
             no
             more
             .
             
               It
               is
               proued
               out
               of
               S.
            
             Iohn
             .
             
               As
               many
               as
               receiued
               him
               ,
               he
               gaue
               them
               poeer
               to
               be
               made
               the
               sonnes
               of
               God
               ,
               namely
               ,
               to
               them
               that
               beleeue
               in
               his
               name
               .
            
             This
             text
             commeth
             
             much
             too
             short
             he
             gaue
             them
             power
             to
             be
             the
             sonnes
             ,
             that
             is
             ,
             gaue
             them
             such
             grace
             ,
             that
             they
             were
             able
             ,
             and
             might
             if
             they
             would
             ,
             be
             sonnes
             of
             God
             ,
             but
             did
             not
             assure
             them
             of
             that
             neither
             ,
             much
             lesse
             that
             they
             should
             so
             continue
             vnto
             their
             liues
             end
             .
             I
             omit
             his
             vnsauoury
             discourse
             of
             eating
             ,
             and
             
               beleeuing
               Christ
            
             ,
             and
             applying
             vnto
             vs
             his
             benefits
             ,
             (
             which
             he
             might
             
             be
             ashamed
             to
             make
             vnto
             vs
             ,
             that
             admit
             no
             part
             of
             it
             to
             be
             true
             .
             )
             I
             confesse
             that
             therein
             faith
             hath
             his
             part
             ,
             if
             it
             be
             ioyned
             with
             charity
             ,
             and
             frequentation
             of
             the
             Sacraments
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             proues
             that
             faith
             is
             a
             particular
             assurance
             ;
             because
             it
             is
             a
             particular
             applying
             of
             Christ
             by
             euery
             man
             to
             himselfe
             .
             That
             it
             is
             so
             he
             shewes
             ,
             in
             that
             it
             is
             a
             receiuing
             of
             Christ
             and
             all
             his
             benefits
             .
             The
             place
             of
             y
             Iohn
             is
             brought
             to
             proue
             ,
             that
             to
             beleeue
             in
             Christ
             ,
             and
             to
             receiue
             Christ
             ,
             is
             all
             one
             ;
             to
             which
             your
             answere
             is
             altogether
             impertinent
             .
             So
             also
             is
             your
             exposition
             false
             :
             for
             the
             holy
             Ghost
             speakes
             not
             of
             a
             z
             power
             to
             be
             the
             sonnes
             of
             God
             ;
             but
             of
             a
             priuiledge
             ,
             whereby
             all
             true
             beleeuers
             are
             the
             sonnes
             of
             God
             :
             
               Ye
               are
               all
            
             (
             saith
             the
             a
             Apostle
             )
             
               the
               sonnes
               of
               God
               by
               faith
               in
               Christ
               Iesus
               .
            
             That
             discourse
             ,
             so
             vnsauourie
             to
             your
             corrupt
             taste
             ,
             serues
             to
             manifest
             this
             point
             ,
             that
             to
             receiue
             ,
             or
             beleeue
             in
             Christ
             ,
             is
             to
             applie
             him
             particularly
             ,
             as
             meate
             and
             drinke
             are
             applied
             by
             eating
             and
             drinking
             .
             If
             you
             could
             as
             easily
             haue
             disproued
             ,
             as
             disliked
             that
             discourse
             ,
             we
             should
             haue
             seene
             the
             one
             ,
             as
             we
             haue
             the
             other
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             is
             it
             which
             S.
             Paul
             teacheth
             ,
             
               That
               not
               by
               the
               vvorkes
               of
            
             Moses
             
             
               law
               ,
               but
               by
               faith
               in
               Christ
               Iesus
               vve
               receiue
               the
               promises
               of
               the
               spirit
               ,
               and
               shall
               haue
               hereafter
               the
               performance
               ,
               if
               we
               obserue
               those
               things
               which
               Christ
               hath
               commaunded
               vs.
            
             But
             what
             is
             this
             to
             certeintie
             of
             Saluation
             ?
          
           
           
             S.
             Paul
             speakes
             of
             receiuing
             the
             spirit
             by
             faith
             ,
             and
             no
             where
             vouchsafes
             any
             such
             priuiledge
             to
             workes
             ;
             which
             indeed
             haue
             not
             to
             doe
             in
             that
             matter
             :
             b
             
               Receiued
               ye
               the
               spirit
               by
               the
               workes
               of
               the
               law
               ,
               or
               by
               the
               hearing
               of
               faith
               ?
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             those
             of
             Augustine
             and
             such
             like
             authorities
             ,
             I
             answere
             ,
             that
             we
             
             find
             Christ
             ,
             we
             hold
             Christ
             ,
             we
             see
             Christ
             ,
             by
             faith
             ,
             beleeuing
             him
             to
             be
             the
             Sonne
             of
             God
             ,
             and
             redeemer
             of
             the
             world
             ,
             and
             Iudge
             of
             the
             quicke
             and
             the
             dead
             :
             and
             we
             vnderstand
             ,
             and
             disgest
             all
             the
             mysteries
             of
             this
             holy
             word
             .
             But
             where
             is
             it
             once
             said
             ,
             in
             any
             of
             these
             sentences
             ,
             that
             we
             are
             assured
             of
             our
             saluation
             ?
             we
             beleeue
             all
             these
             points
             and
             many
             more
             :
             but
             we
             shall
             be
             neuer
             the
             neare
             our
             saluation
             ,
             vnlesse
             we
             obserue
             Gods
             commandements
             ,
             
               The
               seruant
               vvhich
               knovves
               his
               Masters
               will
               ,
               and
               doth
            
             
             
               it
               not
               ,
               shall
               be
               beaten
               vvith
               many
               stripes
               .
               Then
               you
               are
               my
               friends
            
             (
             saith
             our
             Sauiour
             )
             
               when
               you
               shall
               doe
               the
               things
               which
               I
               commaund
               you
               :
            
             which
             we
             being
             vncerteine
             to
             performe
             ,
             assure
             not
             our selues
             of
             his
             friendship
             ,
             
             but
             when
             to
             our
             knowledge
             we
             goe
             as
             neare
             it
             as
             we
             can
             ,
             and
             demaund
             pardon
             of
             our
             wants
             ,
             we
             liue
             in
             good
             hope
             of
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             seeme
             to
             grant
             as
             much
             ,
             concerning
             these
             places
             of
             Austin
             ,
             as
             Master
             Perkins
             desires
             :
             but
             that
             you
             restraine
             this
             beleeuing
             (
             against
             Austins
             words
             )
             to
             a
             beleefe
             of
             the
             truth
             ;
             whereas
             the
             vse
             of
             eating
             and
             drinking
             Christ
             ,
             is
             not
             onely
             to
             establish
             our
             iudgement
             ,
             but
             also
             ,
             and
             that
             principally
             ,
             to
             confirme
             the
             assurance
             of
             our
             saluation
             by
             his
             death
             and
             sacrifice
             .
             It
             is
             a
             strange
             kinde
             of
             answering
             ,
             to
             require
             the
             maine
             conclusion
             in
             euery
             pro
             syllogisme
             ,
             and
             not
             to
             vnderstand
             to
             what
             purpose
             euery
             seuerall
             reason
             is
             alleaged
             .
          
           
             The
             beleeuing
             of
             neuer
             so
             many
             points
             brings
             neither
             assurance
             nor
             saluation
             ;
             but
             the
             resting
             vpon
             Christ
             for
             saluation
             ,
             giues
             vs
             assurance
             that
             wee
             are
             the
             children
             of
             God
             ,
             and
             shall
             continue
             so
             ,
             receiuing
             at
             the
             last
             the
             inheritance
             of
             sonnes
             ,
             because
             of
             our
             adoption
             ;
             not
             the
             wages
             of
             seruants
             ,
             for
             our
             imperfect
             labour
             ,
             in
             which
             we
             vse
             our
             best
             endeuour
             to
             doe
             the
             will
             of
             our
             father
             ,
             not
             the
             taske
             of
             our
             master
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             answere
             first
             out
             of
             the
             place
             it selfe
             ,
             that
             there
             followeth
             a
             condition
             on
             our
             parts
             to
             be
             performed
             ,
             which
             M.
             Perkins
             thought
             wisdome
             to
             
             conceale
             .
             For.
             S.
             Paul
             saith
             that
             the
             Spirit
             witnesseth
             with
             our
             spirits
             ,
             that
             we
             are
             the
             sonnes
             of
             God
             ,
             and
             coheires
             with
             Christ
             ,
             with
             this
             condition
             ,
             
               If
               yet
               vve
               suffer
               vvith
               him
               ,
               that
               vve
               may
               be
               glorified
               vvith
               him
               .
            
             
             So
             that
             the
             testimonie
             is
             not
             absolute
             ,
             but
             conditionall
             ,
             and
             then
             if
             vve
             faile
             in
             performance
             of
             the
             condition
             ,
             God
             stands
             free
             of
             his
             promise
             ,
             and
             will
             take
             his
             earnest
             backe
             againe
             .
             And
             so
             to
             haue
             receiued
             the
             earnest
             of
             it
             ,
             will
             nothing
             auaile
             vs
             ,
             much
             lesse
             ,
             assure
             vs
             of
             saluation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Paul
             sets
             downe
             no
             condition
             at
             all
             ,
             in
             c
             the
             place
             alleaged
             by
             Master
             Perkins
             ;
             the
             next
             verse
             propounds
             the
             course
             that
             God
             hath
             appointed
             to
             bring
             his
             children
             to
             glorie
             :
             which
             depends
             not
             vpon
             vs
             ,
             but
             vpon
             God
             himselfe
             ,
             who
             d
             makes
             all
             his
             sonnes
             conformable
             to
             their
             eldest
             brother
             Christ
             ,
             according
             to
             his
             predestination
             ,
             e
             and
             chastice
             all
             his
             children
             ,
             by
             one
             kinde
             of
             suffering
             or
             another
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             is
             the
             direct
             answere
             to
             that
             place
             ,
             although
             the
             other
             be
             very
             good
             ,
             that
             the
             testimony
             of
             the
             spirit
             ,
             is
             but
             an
             inward
             comfort
             and
             ioy
             ,
             which
             breedeth
             great
             hope
             of
             saluation
             ,
             but
             bringeth
             not
             assurance
             there
             of
             .
             This
             M.
             Perkins
             would
             refute
             ,
             by
             the
             authority
             of
             Saint
             Bernard
             ,
             in
             the
             place
             before
             cited
             ,
             see
             the
             place
             ,
             and
             my
             answere
             there
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             witnes
             of
             the
             spirit
             ,
             the
             Apostle
             speakes
             of
             ,
             is
             ,
             that
             
             we
             are
             the
             children
             of
             God
             :
             the
             comfort
             and
             ioy
             you
             mention
             ,
             is
             an
             effect
             arising
             from
             that
             testimonie
             of
             his
             ,
             and
             our
             feeling
             ;
             not
             the
             foundation
             of
             our
             assurance
             .
             We
             reioyce
             ,
             because
             the
             spirit
             beares
             witnes
             that
             wee
             are
             the
             sonnes
             of
             God
             ;
             not
             contrariwise
             because
             we
             reioyce
             ,
             therefore
             wee
             haue
             hope
             that
             we
             are
             Gods
             children
             ,
             though
             this
             also
             be
             a
             secondarie
             proofe
             of
             our
             assurance
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             Argument
             is
             so
             proper
             for
             their
             purpose
             ,
             that
             we
             returne
             it
             vpon
             their
             owne
             heads
             :
             
               We
               must
               pray
               for
               saluation
            
             ,
             therefore
             we
             are
             not
             
             yet
             assured
             of
             it
             :
             For
             who
             in
             his
             wits
             prayeth
             God
             to
             giue
             him
             that
             ,
             whereof
             he
             is
             assured
             alreadie
             ?
             And
             a
             godly
             act
             of
             faith
             it
             is
             ,
             in
             that
             prayer
             to
             beleeue
             that
             God
             wil
             giue
             that
             ,
             which
             he
             is
             assured
             of
             before
             hand
             :
             such
             foolish
             petitions
             cannot
             please
             God
             ,
             and
             therefore
             after
             their
             doctrine
             it
             is
             to
             be
             denied
             ,
             that
             any
             faithfulman
             may
             pray
             for
             his
             saluation
             ,
             but
             rather
             thanke
             the
             Lord
             for
             it
             .
             But
             to
             answere
             directly
             ,
             he
             who
             prayeth
             must
             beleeue
             he
             shall
             obtaine
             that
             which
             he
             prayeth
             for
             ,
             if
             he
             obserue
             all
             the
             due
             circumstances
             of
             praier
             ,
             which
             be
             many
             ,
             but
             to
             this
             purpose
             ,
             two
             are
             required
             necessarily
             :
             the
             one
             that
             he
             who
             prayeth
             be
             the
             true
             seruant
             of
             God
             ,
             which
             first
             excludeth
             all
             those
             that
             erre
             in
             faith
             ,
             touched
             in
             these
             words
             .
             
               VVhat
               you
               of
               the
               faithfull
               shall
               desire
               vvhen
               you
               pray
               ,
               shall
               be
               giuen
               you
               :
            
             The
             other
             is
             ,
             when
             we
             request
             matters
             of
             such
             moment
             ,
             that
             we
             perseuere
             in
             prayer
             ,
             and
             continue
             our
             suit
             day
             by
             day
             ,
             of
             these
             suites
             of
             eternall
             saluation
             ,
             we
             must
             take
             these
             words
             of
             our
             Sauiour
             to
             be
             spoken
             .
             
               VVe
               must
               alvvaies
               pray
               ,
               and
               neuer
               be
               vveary
               .
            
             And
             
             
             〈◊〉
             to
             doubt
             ,
             but
             vve
             shall
             in
             the
             end
             receiue
             it
             .
             But
             because
             vve
             are
             in
             
             doubt
             ,
             whether
             we
             shall
             obserue
             those
             necessary
             circumstances
             of
             prayerer
             no
             ,
             therefore
             we
             cannot
             be
             so
             well
             assured
             to
             obtaine
             our
             suite
             ,
             although
             we
             be
             on
             Gods
             part
             must
             assured
             ,
             that
             he
             is
             most
             b●…ful
             ,
             and
             readier
             to
             giue
             ,
             then
             vve
             are
             to
             a
             ●e
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             denie
             your
             consequence
             ,
             and
             answere
             to
             the
             proofe
             of
             it
             ,
             as
             before
             ,
             that
             f
             our
             faith
             is
             not
             without
             some
             doubting
             ,
             and
             our
             feeling
             not
             so
             strong
             ,
             as
             it
             should
             and
             may
             be
             .
          
           
             If
             that
             were
             the
             condition
             ,
             we
             could
             neuer
             looke
             to
             obtaine
             any
             thing
             of
             God
             :
             for
             wee
             are
             sure
             that
             we
             neuer
             obserue
             all
             the
             circumstances
             required
             ;
             but
             we
             are
             out
             of
             all
             doubt
             ,
             that
             God
             will
             grant
             our
             requests
             ,
             in
             his
             good
             time
             ,
             if
             we
             make
             them
             in
             Christs
             name
             ,
             though
             we
             faile
             in
             circumstances
             ,
             and
             pray
             not
             euery
             day
             as
             we
             ought
             .
             For
             the
             g
             spirit
             we
             haue
             receiued
             will
             rouse
             vs
             vp
             from
             our
             deadnes
             ,
             and
             teach
             vs
             so
             to
             pray
             ,
             that
             we
             shall
             speede
             ,
             as
             it
             may
             be
             most
             for
             Gods
             glorie
             ,
             and
             our
             owne
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             saith
             M.
             Perkins
             ,
             S.
             Iohn
             noteth
             out
             this
             particular
             faith
             ,
             calling
             it
             ,
             
               Our
               assurance
               ,
               that
               God
               will
               giue
               vnto
               vs
               ,
               whatsoeuer
               we
               aske
               according
            
             
             
               to
               his
               vvill
            
             .
             But
             vvhere
             find
             vve
             that
             it
             is
             Gods
             vvill
             ,
             to
             assure
             euery
             man
             at
             the
             first
             entrance
             into
             his
             seruice
             ,
             of
             eternall
             saluation
             ?
             is
             it
             not
             sufficient
             to
             make
             him
             an
             assured
             promise
             of
             it
             ,
             vpon
             his
             faithfull
             seruice
             and
             good
             behauiour
             tovvards
             him
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Where
             finde
             you
             that
             we
             hold
             any
             such
             opinion
             ?
             Nay
             we
             teach
             the
             contrarie
             ;
             that
             this
             assurance
             comes
             not
             at
             the
             first
             ,
             but
             by
             little
             and
             little
             as
             God
             sees
             it
             requisite
             ,
             according
             to
             the
             triall
             he
             hath
             appointed
             to
             make
             of
             vs.
             But
             because
             God
             hath
             commanded
             vs
             to
             labour
             for
             the
             perfection
             of
             al
             graces
             ,
             we
             are
             sure
             this
             must
             be
             intreated
             for
             ,
             and
             haue
             promise
             that
             it
             shall
             be
             granted
             ,
             as
             God
             seeth
             meete
             ,
             both
             for
             the
             time
             and
             the
             measure
             of
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             proposition
             is
             true
             ,
             yet
             commonly
             denied
             by
             all
             Protestants
             ,
             for
             
             God
             commaunds
             vs
             to
             keepe
             his
             commaundements
             ,
             and
             they
             hold
             that
             to
             be
             impossible
             :
             but
             to
             the
             assumption
             :
             That
             God
             commaunds
             vs
             to
             beleeue
             our
             saluation
             ,
             is
             proued
             (
             saith
             M.
             Perkins
             )
             by
             these
             vvords
             :
             
               Repent
               and
               beleeue
               the
               Gospell
               :
               Spectatum
               admissi
               ,
               risum
               teneatis
               amici
               :
            
             Where
             is
             it
             vvritten
             in
             that
             Gospell
             ,
             beleeue
             your
             ovvne
             particular
             saluation
             ?
             thevv
             vs
             once
             but
             one
             cleare
             text
             for
             it
             ,
             and
             vve
             vvill
             beleeue
             it
             .
             I
             doe
             beleeue
             in
             Christ
             ,
             and
             hope
             to
             be
             saued
             ,
             through
             his
             mercy
             and
             
             merits
             ,
             but
             knovv
             vvell
             ,
             
               that
               vnlesse
               I
               keepe
               his
               words
               ,
               I
               am
               by
               him
               likened
            
             
             
               to
               a
               foole
               ,
               that
               built
               his
               house
               vpon
               the
               sanas
               .
            
             He
             commands
             me
             to
             vvatch
             and
             pray
             ,
             least
             I
             fall
             into
             temptation
             :
             and
             else
             vvhere
             ,
             vva●neth
             me
             to
             prepare
             oyle
             to
             keepe
             my
             lampe
             burning
             against
             his
             comming
             ,
             or
             else
             I
             am
             most
             certaine
             to
             be
             shut
             out
             vvith
             the
             foolish
             Virgins
             .
             An
             hundred
             such
             admonitions
             find
             vve
             in
             holy
             Scriptures
             ,
             to
             shake
             vs
             out
             of
             this
             security
             of
             our
             saluation
             ,
             and
             to
             make
             vs
             vigilant
             to
             preuent
             all
             temptations
             of
             the
             enemie
             ,
             and
             d●…gent
             to
             traine
             our selues
             in
             godly
             exercises
             of
             all
             vertue
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             hath
             answered
             your
             obiection
             against
             his
             proposition
             ,
             that
             it
             is
             not
             a
             commandement
             of
             the
             Gospell
             ,
             but
             of
             h
             the
             law
             :
             
               Doe
               this
               ,
               and
               thou
               shalt
               liue
               .
            
          
           
             His
             proofe
             is
             easilier
             laughed
             at
             ,
             than
             answered
             .
             
               To
               beleeue
            
             (
             saith
             he
             )
             
               is
               particularly
               to
               acknowledge
               Christ
               to
               be
               my
               Sauiour
               :
            
             that
             is
             ,
             
               to
               put
               my
               confidence
               in
               him
               for
               my
               saluation
               :
               which
               I
               cannot
               doe
               ,
               vnlesse
               I
               be
               resolued
               of
               my
               reconciliation
               with
               him
               .
            
             To
             this
             you
             answere
             not
             a
             word
             ,
             but
             barely
             alleage
             the
             first
             proofe
             ,
             and
             denie
             it
             .
          
           
             All
             these
             things
             ,
             and
             such
             like
             our
             Sauiour
             commaunds
             ,
             and
             assures
             me
             that
             God
             will
             inable
             me
             to
             the
             performing
             of
             them
             ,
             because
             I
             rest
             vpon
             him
             for
             this
             grace
             in
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Hope
             indeed
             of
             heauen
             makes
             a
             man
             most
             couragiously
             beare
             out
             all
             
             stormes
             of
             persecution
             ,
             and
             not
             to
             be
             ashamed
             of
             Christs
             Crosse
             ,
             but
             to
             professe
             his
             faith
             most
             boldly
             before
             the
             most
             bloody
             tyrants
             of
             the
             world
             ,
             our
             harts
             being
             by
             charity
             fortified
             and
             made
             inuincible
             .
             And
             this
             is
             that
             which
             the
             Apostle
             teacheth
             in
             that
             place
             :
             and
             saith
             before
             ,
             
               that
               the
               faithfull
               glory
               in
               the
               hope
               of
               the
               sonnes
               of
               God.
            
             And
             doe
             not
             vaunt
             
             themselues
             of
             the
             certainty
             of
             their
             saluation
             .
             This
             certainty
             of
             hope
             ,
             is
             great
             in
             those
             that
             haue
             long
             liued
             vertuously
             ,
             specially
             when
             they
             haue
             also
             endured
             manifold
             losses
             ,
             much
             disgrace
             ,
             great
             wrongs
             and
             iniuries
             for
             Christs
             sake
             ,
             for
             he
             that
             cannot
             faile
             of
             his
             word
             ,
             hath
             promised
             to
             requite
             all
             such
             with
             an
             hundred
             fold
             :
             But
             what
             is
             this
             to
             the
             certainety
             of
             faith
             ,
             which
             the
             Protestants
             will
             haue
             euery
             man
             to
             be
             endued
             with
             at
             his
             first
             entrance
             into
             the
             seruice
             of
             God
             ?
             When
             as
             S.
             Paul
             in●…th
             ,
             that
             godly
             men
             pa●
             takers
             of
             the
             holy
             Ghost
             ,
             yea
             after
             they
             
             haue
             tasted
             the
             good
             word
             of
             God
             ,
             and
             the
             power
             of
             the
             world
             to
             come
             ,
             that
             is
             ,
             haue
             receiued
             besides
             faith
             ,
             great
             fauours
             of
             Gods
             spirit
             ,
             and
             felt
             as
             it
             were
             the
             ioyes
             of
             heauen
             ,
             haue
             after
             all
             this
             so
             fallen
             from
             God
             ,
             that
             there
             was
             small
             hope
             of
             their
             recouery
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             hopes
             for
             any
             thing
             ,
             and
             glories
             in
             that
             hope
             ,
             must
             needes
             be
             ashamed
             of
             his
             follie
             and
             presumption
             ,
             if
             he
             faile
             to
             obtaine
             it
             :
             but
             the
             children
             of
             God
             hope
             for
             
             euerlasting
             life
             ,
             and
             glorie
             in
             this
             hope
             of
             theirs
             .
             Now
             the
             i
             Apostle
             saith
             they
             shall
             not
             be
             ashamed
             of
             this
             hope
             :
             and
             therefore
             it
             must
             needes
             be
             that
             they
             shall
             haue
             euerlasting
             life
             .
             This
             interpretation
             your
             owne
             k
             glosse
             auowes
             ;
             l
             
               Hope
               makes
               not
               a
               man
               blush
               ,
               because
               it
               is
               fulfilled
               :
            
             and
             expounding
             that
             which
             followes
             of
             the
             loue
             of
             God
             ,
             it
             saith
             ,
             
               It
               is
               certaine
               it
               shall
               be
               fulfilled
               ,
               because
               we
               haue
               the
               spirit
               to
               pledge
               .
            
             So
             doth
             m
             Lyra
             also
             interpret
             that
             hope
             :
             so
             n
             Theodoret
             ,
             so
             Chrysostome
             ,
             so
             Theophylact
             ,
             &c.
             
             And
             wherein
             ,
             I
             pray
             you
             ,
             differs
             this
             from
             the
             assurance
             of
             faith
             ,
             which
             wee
             teach
             ,
             and
             you
             condemne
             ?
             This
             growes
             euery
             day
             in
             the
             hearts
             of
             true
             beleeuers
             ,
             who
             neuer
             fall
             away
             ,
             though
             they
             are
             sometimes
             shaken
             .
             Those
             that
             the
             o
             Apostle
             speakes
             of
             ,
             neuer
             had
             true
             faith
             to
             iustification
             ,
             as
             I
             will
             prooue
             otherwhere
             .
          
        
      
       
         
           The
           fourth
           poynt
           :
           Touching
           the
           iustification
           of
           a
           sinner
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           That
           we
           may
           see
           how
           farre
           we
           are
           to
           agree
           with
           them
           ,
           and
           where
           to
           differ
           :
           first
           I
           will
           set
           downe
           the
           doctrine
           on
           both
           parts
           :
           and
           secondly
           the
           maine
           differences
           wherein
           we
           are
           to
           stand
           against
           them
           euen
           to
           death
           .
        
         
           Our
           doctrine
           touching
           the
           iustification
           of
           a
           sinner
           ,
           I
           propound
           in
           foure
           rules
           .
        
         
           
             Rule
             I.
          
           That
           ,
           iustification
           is
           an
           action
           of
           God
           ,
           whereby
           he
           absolueth
           a
           sinner
           and
           accepteth
           him
           to
           life
           euerlasting
           for
           the
           righteousnesse
           and
           merit
           of
           Christ.
           
        
         
           
             Rule
             II.
          
           That
           iustification
           stands
           in
           two
           things
           ;
           first
           in
           the
           remission
           of
           sinnes
           by
           the
           merit
           of
           Christ
           his
           death
           ;
           secondly
           in
           the
           imputation
           of
           Christ
           his
           righteousnesse
           ;
           which
           is
           another
           action
           of
           God
           
           whereby
           he
           accounteth
           and
           esteemeth
           that
           righteousnesse
           which
           is
           in
           Christ
           ,
           as
           the
           righteousnesse
           of
           that
           sinner
           which
           beleeueth
           in
           him
           .
           By
           Christ
           his
           righteousnesse
           we
           are
           to
           vnderstand
           two
           things
           :
           first
           his
           sufferings
           specially
           in
           his
           death
           and
           passion
           ,
           secondly
           his
           obedience
           in
           fulfilling
           the
           law
           :
           both
           which
           goe
           together
           :
           for
           Christ
           in
           suffering
           obeyed
           ,
           and
           obeying
           suffered
           .
           And
           the
           very
           shedding
           of
           his
           blood
           to
           which
           our
           saluation
           is
           ascribed
           ,
           must
           not
           onely
           bee
           considered
           ,
           as
           it
           is
           passiue
           ,
           that
           is
           ,
           a
           suffering
           ,
           but
           also
           as
           it
           is
           actiue
           ,
           that
           is
           ,
           an
           obedience
           ,
           in
           which
           hee
           shewed
           his
           exceeding
           loue
           both
           to
           his
           father
           and
           vs
           ,
           and
           thus
           fulfilled
           the
           law
           for
           vs.
           This
           point
           if
           some
           had
           well
           thought
           on
           ,
           they
           would
           not
           haue
           placed
           all
           iustification
           in
           remission
           of
           sins
           as
           they
           doe
           .
        
         
           
             Rule
             III.
          
           That
           ,
           iustification
           is
           from
           Gods
           meere
           mercie
           and
           grace
           ,
           procured
           onely
           by
           the
           merit
           of
           Christ.
           
        
         
           
             Rule
             IV.
          
           That
           ,
           man
           is
           iustified
           by
           faith
           alone
           :
           because
           faith
           is
           that
           alone
           instrument
           created
           in
           the
           heart
           by
           the
           holy
           Ghost
           ,
           whereby
           a
           sinner
           l●ieth
           hold
           of
           Christ
           his
           righteousnesse
           ,
           and
           applieth
           the
           same
           vnto
           himselfe
           .
           There
           is
           neither
           hope
           ,
           nor
           loue
           ,
           nor
           any
           other
           grace
           of
           God
           within
           man
           ,
           that
           can
           do
           this
           but
           faith
           alone
           .
        
         
           The
           doctrine
           of
           the
           Romane
           Church
           touching
           the
           iustification
           of
           a
           sinner
           is
           on
           this
           manner
           .
        
         
           I.
           They
           holde
           that
           before
           iustification
           there
           goes
           a
           preparation
           thereunto
           :
           which
           is
           an
           action
           wrought
           partly
           by
           the
           holy
           Ghost
           ,
           and
           partly
           by
           the
           power
           of
           naturall
           free
           will
           ,
           whereby
           a
           man
           
           disposeth
           himselfe
           to
           his
           owne
           future
           iustification
           .
        
         
           In
           the
           preparation
           they
           consider
           the
           ground
           of
           iustification
           ,
           and
           things
           proceeding
           from
           it
           .
           The
           ground
           is
           saith
           ,
           which
           they
           define
           to
           bee
           a
           generall
           knowledge
           ,
           whereby
           wee
           vnderstand
           and
           beleeue
           that
           the
           doctrine
           of
           the
           word
           of
           God
           is
           true
           .
           Things
           proceeding
           from
           this
           faith
           ,
           are
           these
           ;
           a
           sight
           of
           our
           sinnes
           ,
           a
           feare
           of
           hell
           ,
           hope
           of
           saluation
           ,
           loue
           of
           God
           ,
           repentance
           and
           such
           like
           :
           all
           which
           when
           men
           haue
           attained
           ,
           they
           are
           then
           fully
           disposed
           (
           as
           they
           say
           )
           to
           their
           iustification
           .
        
         
           This
           preparation
           being
           made
           ,
           then
           comes
           iustification
           itselfe
           :
           which
           is
           an
           action
           of
           God
           ,
           whereby
           he
           maketh
           a
           man
           righteous
           .
           It
           hath
           two
           parts
           :
           the
           first
           ,
           and
           the
           second
           .
           The
           first
           is
           ,
           when
           a
           sinner
           of
           an
           euill
           man
           is
           made
           a
           good
           man.
           And
           to
           effect
           this
           ,
           two
           things
           are
           required
           :
           first
           the
           pardon
           of
           sinne
           ,
           which
           is
           one
           part
           of
           the
           first
           iustification
           :
           secondlie
           ,
           the
           infusion
           of
           inward
           righteousnesse
           whereby
           the
           heart
           is
           purged
           and
           sanctified
           :
           and
           this
           habit
           of
           righteoutnes
           stands
           specially
           in
           hope
           and
           charitie
           .
        
         
           After
           the
           first
           iustification
           ,
           followeth
           the
           second
           ;
           which
           is
           ,
           when
           a
           man
           of
           a
           good
           or
           iust
           man
           is
           made
           better
           and
           more
           iust
           :
           and
           this
           say
           they
           ,
           may
           proceed
           from
           works
           of
           grace
           ;
           because
           he
           which
           is
           righteous
           by
           the
           first
           iustification
           ,
           can
           bring
           forth
           good
           works
           :
           by
           the
           merit
           whereof
           ,
           hee
           is
           able
           to
           make
           himselfe
           more
           iust
           and
           righteous
           :
           and
           yet
           they
           graunt
           that
           the
           first
           iustification
           commeth
           only
           of
           Gods
           mercie
           by
           the
           merit
           of
           Christ.
           
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           Because
           M.
           Perkins
           sets
           not
           downe
           well
           the
           Catholikes
           opinion
           ,
           I
           wil
           
           helpe
           him
           out
           ,
           both
           with
           the
           preparation
           and
           iustification
           it selfe
           ,
           and
           that
           taken
           out
           of
           the
           Councell
           of
           Trent
           .
           Where
           the
           very
           words
           concerning
           
           preparation
           are
           these
           .
           
             Men
             are
             prepared
             and
             disposed
             to
             this
             iustice
             ,
          
           
           
             vvhen
             being
             stirred
             vp
             ,
             and
             helped
             by
             Gods
             grace
             ,
             they
             conceiuing
             faith
             by
             hearing
             ,
             are
             freely
             moued
             to
             vvard
             God
             ,
             beleeuing
             those
             things
             to
             be
             true
             ,
             vvhich
             God
             doth
             reueale
             and
             promise
             ,
             namely
             ,
             that
             he
             of
             his
             grace
             doth
             iustifie
             a
             sinner
             through
             the
             redemption
             ,
             that
             is
             in
             Christ
             Jesus
             .
             And
             vvhen
             knowledging
             themselues
             to
             be
             sinners
             ,
             through
             the
             feare
             of
             Gods
             iudgments
             ,
             they
             turne
             themselues
             to
             consider
             the
             mercy
             of
             God
             ,
             are
             lifted
             vp
             into
             hope
             ,
             trusting
             that
             God
             vvill
             be
             mercifull
             vnto
             them
             for
             Christs
             sake
             :
             and
             beginning
             to
             loue
             him
             as
             the
             fountaine
             of
             all
             iustice
             ,
             are
             thereby
             moued
             vvith
             hatred
             and
             detestation
             of
             all
             sinnes
             .
             Finally
             they
             determine
             to
             receiue
             baptisme
             ,
             to
             begin
             a
             nevv
             life
             ,
             and
             to
             keepe
             all
             Christs
             commaundements
             .
          
        
         
           After
           this
           disposition
           ,
           or
           preparation
           ,
           followeth
           Iustification
           ,
           and
           for
           that
           euery
           thing
           is
           best
           knowne
           by
           the
           causes
           of
           it
           ,
           all
           the
           causes
           ▪
           of
           Iustification
           are
           deliuered
           by
           the
           Councell
           in
           the
           next
           Chapter
           ,
           vvhich
           briefly
           are
           these
           .
           
             The
             finall
             cause
             of
             the
             iustification
             of
             a
             sinner
             ,
             is
             the
             glory
             of
             God
             ,
             the
             glory
             of
             Christ
             ,
             and
             maas
             ovvne
             iustification
             :
             the
             efficient
             is
             God
             ,
             the
             meritorious
             ,
             Christ
             Jesus
             Passions
             ,
             the
             instrumentall
             ,
             is
             the
             Sacrament
             of
             Baptisme
             ,
             the
             only
             formall
             cause
             ,
             is
             inherent
             iustice
             ,
             that
             is
             ,
             Faith
             ,
             Hope
             ,
             and
             Charitie
             ,
             vvith
             the
             other
             gifts
             of
             the
             Holy
             Ghost
             ,
             povvred
             into
             a
             mans
             soule
             ,
             at
             that
             instant
             of
             iustification
             .
          
           Of
           the
           iustification
           by
           faith
           ,
           and
           the
           second
           iustification
           shall
           be
           spoken
           in
           their
           places
           .
        
         
           So
           that
           we
           agree
           in
           this
           point
           ,
           that
           iustification
           commeth
           of
           the
           free
           grace
           of
           God
           ,
           through
           his
           infinite
           mercies
           ,
           and
           the
           merits
           of
           our
           Sauiours
           Passion
           ,
           and
           that
           all
           sinnes
           ,
           vvhen
           a
           man
           is
           iustified
           ,
           be
           pardoned
           him
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Master
           Perkins
           hath
           truly
           deliuered
           the
           summe
           of
           that
           which
           you
           set
           down
           ,
           out
           of
           the
           Councill
           of
           Trent
           ;
           and
           that
           more
           plainly
           for
           euery
           mans
           vnderstanding
           ,
           than
           it
           is
           in
           the
           Councill
           .
        
         
           
             I.
             Our
             consent
             and
             difference
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Now
             let
             vs
             come
             to
             the
             points
             of
             difference
             betweene
             vs
             and
             them
             touching
             iustification
             .
          
           
             The
             first
             maine
             difference
             is
             in
             the
             matter
             thereof
             ,
             which
             shall
             bee
             seene
             by
             the
             answere
             both
             of
             Protestant
             and
             Papist
             to
             this
             one
             question
             :
             
               What
               is
               the
               very
               thing
               ,
               that
               causeth
               a
               man
               to
               stand
               righteous
               before
               God
               ,
               and
               to
               be
               accepted
               to
               life
               euerlasting
               :
            
             wee
             answer
             ,
             Nothing
             but
             the
             righteousnesse
             of
             Christ
             ,
             which
             consisteth
             
             partly
             in
             his
             sufferings
             ,
             and
             partly
             in
             his
             actiue
             obedience
             in
             fulfilling
             the
             rigour
             of
             the
             law
             .
             And
             here
             let
             vs
             consider
             ,
             how
             neere
             the
             Papists
             come
             to
             this
             answere
             ,
             and
             wherein
             they
             dissent
             .
          
           
             
               Consent
               I.
            
             They
             graunt
             ,
             that
             in
             iustification
             sinne
             is
             pardoned
             by
             the
             merits
             of
             Christ
             ,
             and
             that
             none
             can
             be
             iustified
             without
             remission
             of
             sinnes
             :
             and
             that
             is
             well
             .
          
           
             II.
             They
             graunt
             ,
             that
             the
             righteousnes
             whereby
             a
             man
             is
             made
             righteous
             before
             God
             ,
             commeth
             from
             Christ
             ,
             and
             from
             Christ
             alone
             .
          
           
             III.
             The
             most
             learned
             among
             them
             say
             ,
             that
             Christ
             his
             satisfaction
             ,
             and
             the
             merit
             of
             his
             death
             is
             imputed
             to
             euery
             sinner
             that
             doth
             heleeue
             ,
             for
             *
             his
             satisfaction
             before
             God
             :
             and
             hitherto
             we
             agree
             .
          
           
             The
             very
             point
             of
             difference
             is
             this
             ;
             wee
             hold
             that
             the
             satisfaction
             made
             by
             Christ
             in
             his
             death
             ,
             and
             obedience
             to
             the
             law
             ,
             is
             imputed
             to
             vs
             ,
             and
             becomes
             our
             righteousnesse
             .
             They
             say
             ,
             it
             is
             our
             satisfaction
             ,
             and
             not
             our
             righteousnes
             ,
             whereby
             we
             stand
             righteous
             before
             God
             :
             because
             it
             is
             inherent
             in
             the
             person
             of
             Christ
             as
             in
             a
             subiect
             .
             Now
             the
             answer
             of
             the
             Papist
             to
             the
             former
             question
             is
             on
             this
             manner
             ;
             The
             thing
             (
             saith
             hee
             )
             that
             maketh
             vs
             righteous
             before
             God
             ,
             and
             causeth
             vs
             to
             bee
             accepted
             to
             life
             euerlasting
             ,
             is
             remission
             of
             sinnes
             ,
             and
             the
             habite
             of
             inward
             righteousnes
             ,
             or
             charitie
             with
             the
             fruites
             thereof
             .
             We
             condesend
             and
             graunt
             that
             the
             habite
             of
             righteousnesse
             ,
             which
             wee
             call
             sanctification
             ,
             is
             an
             excellent
             gift
             of
             God
             ,
             and
             hath
             his
             reward
             of
             God
             :
             and
             is
             the
             matter
             of
             our
             iustification
             before
             men
             ;
             because
             it
             serueth
             to
             declare
             vs
             to
             be
             reconciled
             to
             God
             ,
             and
             
             to
             bee
             iustified
             :
             yet
             wee
             denie
             it
             to
             bee
             the
             thing
             ,
             which
             maketh
             vs
             of
             sinners
             to
             become
             righteous
             ,
             or
             iust
             before
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             point
             of
             difference
             is
             this
             :
             that
             the
             Protestants
             hold
             that
             Christs
             Passion
             and
             obedience
             imputed
             vnto
             vs
             ,
             becommeth
             our
             righteousnes
             :
             (
             for
             the
             words
             of
             iustice
             and
             iustification
             ,
             they
             seldome
             vse
             ,
             )
             and
             not
             any
             righteousnes
             ,
             vvhich
             is
             in
             our selues
             .
             
               The
               Cathòlikes
               affirme
               ,
               that
               those
               vertues
               povvred
               into
               our
               soules
               ,
               (
               speaking
               of
               the
               formall
               cause
               of
               iustification
               )
               is
               our
               iustice
               ,
               and
               that
               through
               that
               ,
               a
               man
               is
               iustified
               in
               Gods
               sight
               ,
               and
               accepted
               to
               life
               euerlasting
               .
               Although
               as
               you
               haue
               seene
               before
               ,
               vve
               hold
               that
               God
               of
               his
               mecre
               mercy
               through
               the
               merits
               of
               Christ
               Iesus
               our
               Sauiour
               ,
               hath
               freetie
               be●lovved
               that
               iustice
               on
               vs.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             word
             iustification
             wee
             vse
             continually
             ,
             the
             cauill
             about
             our
             not
             vsing
             iustice
             ,
             but
             righteousnes
             ,
             for
             our
             aduantage
             ,
             is
             sufficiently
             answered
             by
             p
             Doctor
             Fulke
             ,
             against
             
               Gregory
               Martin
            
             ,
             and
             the
             Rhemists
             .
             The
             true
             reason
             why
             our
             translators
             chose
             rather
             to
             say
             ,
             righteous
             ,
             and
             righteousnes
             ,
             than
             iust
             and
             iustice
             ,
             was
             ,
             because
             the
             former
             words
             are
             more
             generall
             ,
             the
             latter
             (
             for
             the
             most
             part
             )
             restrained
             in
             common
             vse
             to
             one
             particular
             vertue
             betwixt
             man
             and
             man.
             We
             denie
             not
             that
             Christians
             being
             iustified
             ,
             are
             truly
             righteous
             by
             inherent
             righteousnes
             ;
             but
             that
             wee
             are
             to
             pleade
             our
             owne
             imperfect
             righteousnes
             before
             God
             ,
             to
             our
             iustification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Note
             that
             M.
             Perkins
             comes
             to
             short
             in
             his
             second
             rule
             ,
             vvhen
             he
             attributeth
             the
             merits
             of
             Christs
             sufferings
             to
             obedience
             ;
             vvhereas
             obedience
             if
             it
             had
             been
             vvithout
             charity
             ,
             vvould
             haue
             merited
             nothing
             at
             Gods
             hands
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             comes
             as
             neere
             the
             marke
             ,
             as
             you
             :
             acknowledging
             the
             loue
             of
             Christ
             in
             his
             obedience
             ,
             distinctly
             both
             to
             God
             and
             vs.
             And
             indeed
             it
             were
             ridiculous
             to
             imagine
             obedience
             without
             loue
             ,
             though
             the
             q
             Apostle
             mentions
             the
             one
             without
             the
             other
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             this
             is
             the
             first
             point
             of
             our
             disagreement
             in
             the
             matter
             of
             iustification
             :
             which
             must
             be
             marked
             ;
             because
             if
             there
             were
             no
             more
             points
             of
             difference
             betweene
             vs
             ,
             this
             one
             alone
             were
             sufficient
             to
             keepe
             
             vs
             from
             vniting
             of
             our
             religions
             :
             for
             hereby
             the
             Church
             of
             Rome
             doth
             race
             the
             very
             foundation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             vvhereas
             M.
             Perkins
             doth
             say
             ,
             that
             therein
             vve
             raze
             the
             foundation
             ,
             that
             is
             as
             he
             interpreteth
             it
             in
             his
             preface
             ,
             vve
             make
             Christ
             a
             Pseudochrist
             ,
             vve
             auerre
             ,
             that
             herein
             vve
             doe
             much
             more
             magnifie
             Christ
             ,
             then
             they
             do
             ,
             for
             they
             take
             Christs
             merits
             to
             be
             so
             meane
             ,
             that
             they
             do
             
             but
             euen
             serue
             the
             turne
             to
             deface
             sinne
             ,
             and
             make
             men
             vvorthie
             of
             the
             ioyes
             of
             heauen
             .
             Nay
             it
             doth
             not
             serue
             the
             turne
             ,
             but
             onely
             that
             God
             doth
             not
             impute
             sinne
             vnto
             vs.
             We
             contrarivvise
             ,
             doe
             so
             highly
             esteeme
             of
             our
             Sauiours
             inest●mable
             merits
             ,
             that
             vve
             hold
             them
             vvell
             able
             to
             purchase
             at
             Gods
             hands
             ,
             a
             farre
             inferiour
             iustice
             ,
             and
             such
             merits
             as
             mortall
             men
             are
             capable
             of
             ,
             and
             to
             them
             doe
             giue
             such
             force
             and
             value
             ,
             that
             they
             make
             a
             man
             iust
             before
             God
             ,
             and
             vvorthy
             of
             the
             Kingdome
             of
             heauen
             ,
             as
             shall
             be
             proued
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             slander
             was
             answered
             before
             .
             We
             acknowledge
             the
             power
             of
             Christs
             death
             ,
             as
             to
             iustification
             ,
             for
             the
             forgiuenes
             of
             sinnes
             ,
             so
             to
             sanctification
             for
             inherent
             righteousnes
             ;
             and
             that
             such
             righteousnes
             ,
             as
             is
             sufficient
             to
             make
             vs
             pure
             and
             holie
             in
             the
             sight
             of
             God
             ,
             though
             we
             attaine
             not
             to
             the
             perfection
             of
             it
             ,
             as
             long
             as
             we
             liue
             in
             this
             mortall
             bodie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Againe
             ,
             they
             do
             great
             iniurie
             to
             Gods
             goodnes
             ,
             wisdome
             ,
             and
             iustice
             ,
             in
             their
             iustification
             ,
             for
             they
             teach
             ,
             that
             inward
             iustice
             ,
             or
             sanctification
             ,
             is
             not
             necessary
             to
             iustification
             ;
             Yea
             their
             Ring-leader
             Luther
             saith
             ,
             
             
               That
               the
               iustified
               can
               by
               no
               sinnes
               whatsoeuer
               ,
               (
               except
               he
               refuse
               to
               beleeue
               )
               lose
               their
               saluation
               .
            
             Wherein
             ,
             first
             they
             make
             their
             righteous
             man
             ,
             Like
             (
             as
             our
             Sauiour
             speaketh
             )
             
               to
               sepulchers
               vvhited
               on
               the
               out
               side
               ,
            
             with
             an
             imputed
             iustice
             ,
             but
             within
             ,
             full
             of
             iniquitie
             ,
             and
             disorder
             .
             Then
             the
             wisdome
             of
             God
             must
             either
             not
             discouer
             this
             masse
             of
             iniquitie
             ,
             or
             his
             goodnes
             abide
             it
             ,
             or
             his
             iustice
             either
             wipe
             it
             away
             ,
             or
             punish
             it
             :
             But
             (
             say
             they
             )
             
               he
               seeth
               it
               well
               enough
               ,
               but
               couereth
               it
               vvith
               the
               mantle
               of
               Christs
               righteousnes
               .
            
             Why
             ?
             can
             any
             thing
             be
             hid
             from
             his
             sight
             ?
             it
             is
             madnes
             to
             thinke
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             doe
             God
             no
             wrong
             in
             maintaining
             his
             truth
             ,
             that
             sanctification
             followes
             iustification
             ,
             in
             nature
             ,
             though
             in
             time
             they
             come
             together
             .
             Luther
             saith
             ,
             as
             the
             truth
             is
             ,
             that
             he
             which
             beleeues
             shal
             be
             saued
             ;
             and
             that
             faith
             is
             not
             destroyed
             by
             any
             sinne
             ,
             but
             infidelitie
             .
             A
             man
             iustified
             (
             as
             I
             haue
             said
             often
             )
             is
             righteous
             by
             inherent
             righteousnes
             ,
             and
             therefore
             not
             like
             a
             whited
             sepulchre
             .
             Our
             corruptions
             and
             sins
             God
             seeth
             ,
             and
             mislikes
             :
             but
             hauing
             punisht
             them
             in
             Christ
             ,
             he
             laies
             them
             not
             to
             our
             charge
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             why
             doth
             he
             not
             for
             Christs
             sake
             deface
             it
             ,
             and
             wipe
             it
             cleane
             away
             ,
             and
             adorne
             with
             his
             grace
             that
             soule
             ,
             whom
             he
             for
             his
             sonnes
             sake
             
             loueth
             and
             make
             it
             worthy
             of
             his
             loue
             and
             kingdome
             .
             What
             ?
             is
             it
             because
             Christ
             hath
             not
             deserued
             it
             ?
             So
             to
             say
             ,
             were
             to
             derogate
             from
             the
             infnite
             value
             of
             his
             merits
             .
             Or
             is
             it
             ,
             for
             that
             God
             cannot
             make
             such
             iustice
             in
             a
             pure
             man
             ,
             as
             may
             be
             worthy
             of
             his
             loue
             and
             his
             kingdome
             ?
             And
             this
             were
             to
             deny
             Gods
             power
             in
             a
             matter
             that
             can
             be
             done
             ,
             as
             we
             confesse
             that
             such
             vertue
             was
             in
             our
             first
             Father
             Adam
             ,
             in
             state
             of
             innocency
             .
             And
             M.
             Perkins
             seemes
             to
             graunt
             ,
             
               That
               man
               in
               this
               life
               at
               his
               last
               gaspe
               ,
               may
               haue
               such
               righteousnes
               .
            
             If
             then
             we
             had
             no
             other
             reason
             for
             vs
             ,
             
             but
             that
             our
             iustification
             doth
             more
             exalt
             the
             power
             ,
             and
             goodnesse
             of
             God
             ,
             more
             magnifie
             the
             value
             of
             Christs
             merits
             ,
             and
             brigeth
             greater
             
             dignity
             vnto
             men
             :
             our
             doctrine
             were
             much
             better
             to
             be
             liked
             ,
             then
             our
             aduersaries
             ,
             who
             cannot
             alleadge
             one
             expresse
             sentence
             ,
             either
             out
             of
             holy
             Scriptures
             ,
             or
             auncient
             Fathers
             ,
             teaching
             the
             imputation
             of
             Christs
             righteousnes
             vnto
             vs
             ,
             to
             be
             our
             iustification
             ,
             as
             shall
             be
             seene
             in
             the
             reasons
             following
             ,
             and
             doe
             much
             abase
             both
             Christs
             merits
             ,
             and
             Gods
             power
             ,
             wisdome
             ,
             and
             goodnes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             enough
             for
             vs
             to
             know
             what
             God
             doth
             ,
             without
             inquiring
             curiously
             into
             the
             reason
             of
             it
             .
             Yet
             in
             this
             case
             wee
             may
             answere
             ,
             that
             God
             doth
             not
             make
             vs
             perfectly
             righteous
             at
             once
             ,
             that
             wee
             may
             continually
             depend
             vpon
             him
             ,
             and
             not
             thinke
             too
             highly
             of
             our selues
             ,
             as
             you
             ,
             by
             reason
             of
             that
             conceit
             ,
             doe
             ,
             ascribing
             the
             best
             part
             of
             your
             second
             iustification
             to
             your
             owne
             merits
             ,
             proceeding
             from
             your
             will
             :
             which
             grace
             ,
             as
             you
             say
             ,
             hath
             wholy
             freed
             .
             But
             of
             this
             also
             I
             spake
             before
             ,
             and
             must
             say
             more
             hereafter
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Now
             let
             vs
             see
             by
             what
             reasons
             wee
             iustifie
             our
             doctrine
             ;
             and
             secondly
             answere
             the
             contrarie
             obiections
             .
          
        
         
           
             Our
             reasons
             .
          
           
             
               Reason
               I.
            
             That
             very
             thing
             which
             must
             be
             our
             righteousnesse
             before
             God
             ,
             must
             satisfie
             the
             iustice
             of
             the
             law
             ,
             which
             saith
             ,
             
               Doe
               these
               things
               ,
               and
               thou
               shalt
               line
               .
            
             Now
             there
             is
             nothing
             can
             satisfie
             the
             iustice
             of
             the
             law
             ,
             but
             the
             righteousnes
             or
             obedience
             of
             Christ
             for
             vs.
             If
             any
             alleage
             ciuil
             iustice
             ,
             it
             is
             nothing
             :
             for
             Christ
             saith
             ,
             
               Except
               your
               righteousnesse
               exceede
               the
               righteousnes
               
               of
               the
               Scribes
               and
               Pharises
               ,
               you
               cannot
               enter
               into
               the
               kingdome
               of
               heauen
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             reason
             is
             not
             worth
             a
             rush
             ,
             for
             when
             he
             requireth
             that
             our
             iustice
             
             must
             satisfie
             the
             iustice
             of
             the
             law
             ,
             I
             demaund
             what
             law
             he
             meaneth
             ?
             If
             Moses
             law
             :
             of
             which
             those
             words
             ,
             
               Doe
               this
               and
               thou
               shalt
               liue
               ,
            
             are
             spoken
             :
             Then
             I
             answere
             with
             the
             Apostle
             .
             
               That
               you
               are
               euacuated
               ,
               or
               abolished
               from
               Christ
               ,
               that
               are
               iustified
               in
               the
               lavv
               .
            
             That
             is
             ,
             he
             is
             a
             Iew
             and
             no
             Chri
             stian
             ,
             that
             wuld
             haue
             Christian
             Iustice
             answerable
             to
             Moses
             law
             .
          
           
             If
             M.
             Perkins
             would
             onely
             that
             men
             iustified
             ,
             must
             be
             able
             to
             fulfill
             Christs
             law
             ,
             I
             then
             graunt
             ,
             that
             they
             so
             be
             ,
             by
             the
             helpe
             of
             Gods
             grace
             ,
             which
             will
             neuer
             faile
             them
             ,
             before
             they
             faile
             of
             their
             duties
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             is
             neither
             Christian
             ,
             nor
             Iew
             ,
             but
             worse
             than
             either
             ,
             that
             abolisheth
             the
             moral
             law
             by
             the
             Gospel
             .
             The
             r
             Apostle
             speakes
             of
             ioyning
             the
             law
             with
             Christ
             to
             iustification
             ,
             not
             of
             making
             Christian
             iustice
             answerable
             to
             Moses
             law
             .
             But
             is
             there
             any
             likelihood
             ,
             that
             hee
             which
             came
             to
             bring
             perfect
             righteousnes
             ,
             would
             destroy
             the
             law
             of
             righteousnes
             ?
             Are
             you
             they
             that
             finde
             fault
             with
             vs
             ,
             because
             wee
             say
             it
             is
             impossible
             for
             vs
             to
             keepe
             the
             Commandements
             so
             fully
             ,
             as
             God
             requireth
             ?
             Doth
             Moses
             law
             containe
             any
             other
             ,
             or
             greater
             righteousnes
             ,
             than
             the
             perfect
             loue
             of
             God
             ,
             and
             of
             our
             neighbour
             ?
             Is
             it
             not
             your
             common
             doctrine
             ,
             that
             faith
             makes
             vs
             able
             to
             keepe
             the
             law
             ?
             Nay
             ,
             doe
             you
             not
             teach
             ,
             that
             our
             Sauiour
             hath
             propounded
             greater
             perfection
             to
             his
             followers
             ,
             than
             was
             required
             by
             the
             law
             of
             Moses
             ?
             Beside
             ,
             is
             not
             the
             law
             the
             very
             law
             of
             nature
             ?
             And
             can
             any
             man
             bee
             righteous
             that
             keepes
             not
             the
             law
             of
             nature
             ?
             You
             must
             prooue
             that
             God
             by
             Christ
             hath
             either
             abrogated
             the
             morall
             law
             ,
             or
             dispensed
             with
             Christians
             for
             the
             breaches
             of
             it
             ;
             not
             by
             pardoning
             of
             them
             ,
             as
             the
             Apostle
             teacheth
             ,
             but
             by
             freeing
             them
             from
             obedience
             to
             it
             .
             If
             this
             be
             false
             ,
             then
             whosoeuer
             will
             be
             iustified
             by
             any
             law
             ,
             must
             fulfill
             Moses
             law
             ,
             to
             which
             onely
             the
             promise
             is
             made
             ,
             
               Doe
               this
               ,
               and
               thou
               shalt
               liue
               .
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             What
             ?
             shall
             we
             say
             that
             workes
             doe
             make
             vs
             iust
             ?
             that
             cannot
             be
             :
             for
             all
             mens
             workes
             are
             defectiue
             in
             respect
             of
             the
             iustice
             of
             the
             law
             .
             Shall
             we
             say
             our
             
             sanctification
             ,
             whereby
             we
             are
             renewed
             to
             the
             image
             of
             God
             in
             righteousnes
             and
             true
             holinesse
             ?
             that
             also
             is
             imperfect
             and
             cannot
             satisfie
             Gods
             iustice
             required
             in
             the
             law
             :
             as
             Isai
             hath
             said
             of
             himselfe
             and
             the
             people
             ,
             
               All
               our
               righteousnesse
               is
               as
               a
               menstruous
               cloath
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             saith
             M.
             
               Perkins
               .
               That
               iustice
               of
               man
               is
               vnperfect
               ,
               and
               cannot
               satisfie
            
             
             
               the
               iustice
               vvhich
               God
               requires
               in
               his
               lavv
               ,
            
             and
             proues
             it
             out
             of
             Esay
             ,
             who
             saith
             ,
             
               All
               our
               righteousnesse
               is
               as
               a
               menstruous
               ,
               or
               defiled
               cloath
               .
            
             I
             answere
             that
             the
             holy
             Prophet
             speaketh
             those
             words
             in
             the
             person
             of
             the
             wicked
             ,
             and
             therefore
             are
             madly
             applied
             vnto
             the
             righteous
             .
             That
             he
             speaketh
             of
             the
             wicked
             ,
             of
             that
             nation
             ,
             and
             of
             that
             time
             :
             appeareth
             plainly
             by
             the
             text
             it selfe
             .
             For
             he
             saith
             before
             ,
             
               But
               loe
               thou
               hast
               been
               angry
               ,
               for
               vve
               haue
               offended
               ,
               and
               haue
               been
               euer
               in
               sinne
               :
            
             and
             after
             ;
             
               There
               is
               no
               man
               that
               calleth
               vpon
               thy
               name
               ,
               and
               standeth
               vp
               to
               take
               hold
               by
               thee
               .
            
             And
             although
             the
             words
             be
             generall
             ,
             and
             seeme
             to
             the
             vnskilfull
             to
             comprehend
             himselfe
             also
             ,
             yet
             that
             is
             but
             the
             manner
             of
             preachers
             ,
             and
             specially
             of
             such
             as
             become
             Intercessors
             for
             others
             ,
             who
             vse
             to
             speake
             in
             the
             persons
             of
             them
             ,
             for
             whom
             they
             sue
             :
             for
             if
             he
             had
             reckoned
             himselfe
             in
             that
             number
             ,
             he
             had
             lyed
             ,
             when
             he
             said
             :
             
               There
               is
               none
               that
               call
               vpon
               thy
            
             
             name
             ,
             when
             as
             he
             immediatly
             calleth
             vpon
             him
             in
             most
             vehement
             sort
             for
             mercy
             ,
             all
             which
             the
             best
             learned
             among
             them
             marking
             ,
             confesse
             that
             this
             sentence
             cannot
             be
             alleadged
             against
             the
             vertue
             of
             good
             works
             .
             Hence
             ,
             gather
             how
             dexterously
             M.
             Perkins
             handleth
             holy
             Scripture
             .
             That
             which
             the
             Prophet
             spake
             of
             some
             euil
             men
             ,
             of
             one
             place
             ,
             and
             at
             one
             time
             :
             that
             he
             applieth
             vnto
             all
             good
             men
             ,
             for
             all
             times
             ,
             and
             all
             places
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             no
             proofe
             that
             the
             Prophet
             speakes
             not
             of
             himselfe
             ,
             as
             well
             as
             of
             the
             people
             ,
             because
             Preachers
             sometimes
             doe
             not
             in
             the
             like
             speeches
             .
             For
             sometimes
             also
             they
             doe
             .
             Neither
             had
             the
             Prophet
             lied
             (
             as
             you
             grosly
             speake
             )
             if
             hee
             had
             meant
             himselfe
             .
             For
             it
             is
             not
             his
             purpose
             to
             denie
             ,
             that
             God
             had
             been
             called
             vpon
             :
             but
             so
             called
             vpon
             as
             hee
             ought
             to
             haue
             been
             .
             The
             Prophet
             speakes
             of
             their
             actions
             ,
             which
             had
             some
             shew
             of
             goodnes
             ,
             els
             he
             would
             not
             say
             our
             righteousnes
             :
             besides
             ,
             he
             speakes
             not
             of
             that
             which
             he
             presently
             was
             to
             doe
             ,
             as
             a
             Prophet
             ,
             but
             of
             that
             which
             (
             ordinarily
             )
             he
             and
             other
             did
             with
             the
             infirmitie
             of
             men
             .
          
           
             s
             Luther
             and
             Caluin
             are
             of
             opinion
             ,
             that
             the
             place
             doth
             not
             properly
             belong
             to
             the
             proofe
             of
             this
             doctrine
             ;
             but
             
             they
             denie
             not
             that
             the
             Prophet
             speakes
             of
             the
             faithfull
             and
             their
             works
             .
             Yea
             Caluin
             plainly
             affirmes
             ,
             that
             he
             doth
             speake
             of
             them
             :
             
               The
               faithfull
            
             (
             saith
             he
             )
             
               goe
               forward
               in
               their
               complaint
            
             .
             And
             ,
             
               The
               faithfull
               must
               confesse
               their
               guiltines
               .
            
             So
             doth
             t
             Caietan
             vnderstand
             the
             place
             ,
             alluding
             to
             it
             ,
             
               Christ
               merit
               is
               called
               our
               righteousnes
               ,
               because
               it
               is
               true
               righteousnes
               ,
               before
               Gods
               iudgement
               seate
               :
               to
               make
               a
               difference
               betwixt
               it
               and
               our
               righteousnes
               ,
               which
               (
               at
               Gods
               iudgement
               seate
               )
               is
               as
               the
               cloutes
               of
               a
               menstruous
               woman
               .
            
             u
             
               Our
               humble
               righteousnes
               ,
               if
               it
               be
               any
               ,
               is
               true
               perhaps
            
             (
             saith
             
               Bernard
               )
               but
               not
               pure
               ;
               vnlesse
               perchance
               we
               thinke
               our selues
               better
               than
               our
               fathers
               ,
               who
               no
               lesse
               truly
               than
               humbly
               said
               :
               All
               our
               righteousnes
               is
               as
               the
               cloutes
               &c.
               
            
             Therefore
             Bernard
             and
             Caietan
             expound
             this
             place
             of
             the
             righteousnes
             of
             iustified
             men
             ,
             as
             Master
             Perkins
             doth
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             To
             haue
             a
             cleare
             conscience
             before
             God
             ,
             is
             a
             principall
             part
             of
             inward
             righteousnesse
             :
             and
             of
             it
             Paul
             in
             his
             owne
             person
             saith
             thus
             ,
             
               I
               am
               priuie
               to
               nothing
               by
               my selfe
               ,
               yet
               am
               I
               not
               iustified
               thereby
               ,
            
             2.
             
             Cor.
             4.
             4.
             
             Therefore
             nothing
             can
             procure
             vnto
             vs
             an
             absolution
             and
             acceptance
             to
             life
             euerlasting
             ,
             but
             Christs
             imputed
             righteousnesse
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             he
             will
             amend
             it
             in
             the
             next
             ,
             where
             he
             proues
             out
             of
             S.
             Paul
             ,
             that
             a
             cleare
             conscience
             (
             which
             is
             a
             great
             part
             of
             inherent
             iustice
             ,
             )
             can
             nothing
             
             helpe
             to
             our
             iustification
             .
             
               I
               am
               priuie
               to
               nothing
               by
               my selfe
               ,
               and
               yet
               J
               am
               not
               iustified
               thereby
               .
            
             Here
             is
             a
             very
             prety
             peece
             of
             cousinage
             .
             What
             ,
             doth
             the
             Apostle
             say
             that
             he
             was
             not
             iustified
             by
             his
             cleere
             conscience
             ?
             nothing
             lesse
             :
             but
             that
             alb●it
             ,
             he
             saw
             nothing
             in
             himselfe
             to
             hinder
             his
             iustification
             yet
             God
             who
             hath
             sharper
             eye-sight
             ,
             might
             espie
             some
             iniquitie
             in
             him
             ,
             and
             therefore
             durst
             not
             the
             Apostle
             affirme
             himselfe
             to
             be
             iustified
             ,
             as
             if
             he
             should
             say
             ,
             if
             there
             be
             no
             o●her
             fault
             in
             me
             in
             Gods
             〈◊〉
             ,
             then
             I
             can
             find
             by
             mine
             owne
             insight
             ,
             I
             am
             iustified
             ,
             because
             I
             am
             〈◊〉
             of
             nothing
             ,
             and
             so
             the
             place
             proueth
             rather
             the
             vncertaine
             knowledge
             of
             our
             iustification
             ,
             as
             I
             haue
             before
             shewed
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             the
             Apostle
             were
             not
             iustified
             by
             the
             law
             who
             can
             be
             ?
             That
             he
             was
             not
             ,
             himselfe
             (
             saith
             Master
             Perkins
             )
             confesseth
             ,
             euen
             then
             when
             he
             was
             not
             p●●uie
             to
             himselfe
             of
             any
             grosse
             breach
             thereof
             .
             This
             is
             Master
             Perkins
             reason
             :
             to
             which
             
             you
             answere
             nothing
             ,
             but
             frame
             another
             argument
             to
             your selfe
             out
             of
             the
             Apostles
             speech
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             this
             will
             appeare
             ,
             if
             wee
             doe
             consider
             ,
             how
             wee
             must
             come
             one
             day
             before
             Gods
             iudgement
             seat
             ,
             there
             to
             be
             iudged
             in
             the
             rigour
             of
             iustice
             :
             for
             then
             we
             must
             bring
             some
             thing
             that
             may
             counteruaile
             the
             iustice
             of
             God
             :
             not
             hauing
             onely
             acceptation
             in
             mercie
             ,
             but
             also
             approbation
             in
             iustice
             :
             God
             being
             not
             onely
             mercifull
             ,
             but
             also
             a
             iust
             iudge
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             M.
             Perkins
             addeth
             ,
             that
             we
             must
             remember
             ,
             that
             we
             shall
             come
             to
             iudgement
             ,
             where
             rigour
             of
             iustice
             shall
             be
             shewed
             .
             We
             know
             it
             well
             ,
             but
             when
             there
             is
             no
             condemnation
             to
             those
             that
             by
             Baptisme
             be
             purged
             from
             originall
             sin
             ,
             as
             he
             confesseth
             himselfe
             ,
             the
             Apostle
             to
             teach
             in
             
             our
             consents
             ,
             about
             originall
             sinne
             ,
             what
             then
             needeth
             any
             iustified
             man
             greatly
             feare
             ,
             the
             rigorous
             sentence
             of
             a
             iust
             Iudge
             ?
             And
             Saint
             Paul
             saith
             himselfe
             in
             the
             person
             of
             the
             iust
             :
             
               That
               he
               had
               ranne
               a
               good
               race
               ,
            
             &c.
             
               and
               therefore
               ,
               there
               vvas
               a
               crowne
               of
               iustice
               laid
               vp
               for
               him
               ,
               by
               that
               iust
               Iudge
               ,
               and
               not
               only
               to
               him
               ,
               but
               all
               them
               that
               loue
               ●Crists
               comming
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Indeede
             he
             that
             is
             iustified
             ,
             needes
             not
             feare
             condemnation
             :
             but
             the
             question
             is
             ,
             whether
             he
             can
             be
             iustified
             in
             Gods
             iust
             iudgement
             ,
             who
             brings
             imperfect
             righteousnes
             to
             iustifie
             himselfe
             withall
             :
             which
             S.
             Paul
             doth
             not
             :
             but
             being
             iustified
             by
             faith
             in
             Christ
             ,
             lookes
             for
             a
             reward
             of
             his
             holie
             labours
             ,
             according
             to
             the
             promise
             of
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             concerning
             both
             ,
             inherent
             iustice
             ,
             and
             the
             ability
             of
             it
             ,
             to
             fulfill
             
             the
             law
             ;
             And
             what
             Iaw
             ,
             heare
             this
             one
             sentence
             of
             S.
             Augustine
             .
          
           
             
               He
               that
               beleeueth
               in
               him
               ,
               he
               hath
               not
               that
               iustice
               ,
               which
               is
               of
               the
               lavv
               ,
               albeit
               the
               lavv
               be
               good
               ,
               but
               he
               shall
               fulfill
               the
               lavv
               ,
               not
               by
               iustice
               vvhich
               he
               hath
               of
               himselfe
               ,
               but
               vvhich
               is
               giuen
               of
               God
               ,
               for
               charity
               is
               the
               fulfilling
               of
               the
               lavv
               ,
               and
               from
               him
               is
               this
               charity
               povvred
               into
               our
               barts
               ,
               not
               certainlie
               by
               our selues
               ,
               but
               by
               the
               holy
               Ghost
               vvhich
               is
               giuen
               vs.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             needes
             *
             no
             mans
             authoritie
             to
             prooue
             ,
             that
             hee
             which
             is
             iustified
             hath
             inherent
             righteousnes
             .
             For
             the
             Apostle
             saith
             ,
             x
             
               Christ
               is
               made
               sanctification
               to
               vs
               ,
            
             and
             that
             by
             him
             we
             are
             sanctified
             :
             neither
             doe
             we
             denie
             ,
             that
             this
             inherent
             righteousnes
             is
             such
             ,
             as
             might
             enable
             vs
             to
             keepe
             the
             law
             ,
             and
             shall
             ,
             when
             it
             is
             perfect
             :
             but
             to
             keepe
             the
             law
             ,
             is
             not
             onely
             to
             haue
             charitie
             ,
             or
             righteousnes
             ,
             but
             to
             vse
             it
             as
             the
             
             law
             commands
             .
             Righteousnes
             (
             saith
             y
             
               Austin
               )
               is
               nothing
               els
               but
               not
               to
               sinne
               :
               not
               to
               sinne
               ,
               is
               to
               keepe
               the
               commandements
               of
               the
               law
               :
            
             that
             is
             (
             as
             himselfe
             presently
             expounds
             it
             )
             
               to
               do
               none
               of
               those
               things
               that
               are
               forbidden
               ,
               and
               to
               doe
               all
               those
               things
               that
               are
               commanded
               .
            
             But
             the
             chiefe
             point
             is
             ,
             what
             law
             he
             meanes
             :
             out
             of
             doubt
             the
             law
             of
             Moses
             ,
             which
             is
             alwaies
             meant
             ,
             when
             it
             is
             put
             alone
             without
             any
             addition
             or
             explication
             ,
             as
             it
             is
             here
             .
             What
             law
             vnderstands
             he
             ,
             when
             he
             saith
             ,
             
               that
               iustice
               which
               is
               of
               the
               law
               ?
            
             Of
             the
             same
             he
             saith
             ,
             
               he
               shall
               fulfill
            
             z
             
               the
               law
               it selfe
            
             :
             besides
             ,
             what
             a
             law
             doth
             charitie
             fulfill
             ?
             questionlesse
             the
             law
             of
             Moses
             :
             the
             summe
             whereof
             is
             the
             loue
             of
             God
             and
             man.
             
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               II.
            
             2.
             
             Cor.
             5.
             21.
             
             
               He
               which
               knew
               no
               sinne
               was
               made
               sinne
               for
               vs
               ,
               that
               we
               might
               be
               made
               the
               righteousnes
               of
               God
               which
               is
               in
               him
               .
            
             Whence
             I
             reason
             thus
             .
             As
             Christ
             was
             made
             sin
             for
             vs
             ,
             so
             are
             we
             made
             the
             righteousnesse
             of
             God
             in
             him
             :
             but
             Christ
             was
             made
             sin
             ,
             or
             ,
             a
             sinner
             by
             imputation
             of
             our
             sinnes
             ,
             he
             being
             in
             himselfe
             most
             holy
             :
             therefore
             a
             sinner
             is
             made
             righteous
             before
             God
             ,
             in
             that
             Christs
             righteousnesse
             is
             imputed
             and
             applied
             vnto
             him
             .
             Now
             if
             any
             shall
             say
             ,
             that
             mā
             is
             iustified
             by
             righteousnes
             infused
             :
             then
             by
             like
             reason
             ,
             I
             say
             Christ
             was
             made
             sinne
             for
             vs
             by
             infusion
             of
             sinne
             ,
             which
             to
             say
             is
             blasphemie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             denie
             both
             propositions
             ,
             the
             former
             because
             it
             hath
             a
             comparison
             in
             the
             manner
             of
             our
             iustification
             ,
             with
             the
             sinne
             which
             Christ
             was
             made
             for
             vs
             :
             for
             in
             the
             text
             of
             the
             Apostle
             ,
             there
             is
             no
             signification
             of
             a
             similitude
             that
             Christ
             was
             so
             made
             sinne
             ,
             as
             we
             are
             made
             iust
             .
             That
             is
             then
             M.
             Perkins
             vaine
             glosse
             ,
             without
             any
             liklyhood
             in
             the
             text
             .
             The
             other
             proposition
             is
             also
             false
             ,
             for
             Christ
             was
             not
             made
             sinne
             by
             imputation
             ,
             for
             sin
             in
             that
             place
             is
             taken
             figuratiuely
             ,
             and
             signifieth
             according
             to
             the
             exposition
             
             of
             auncient
             Fathers
             ,
             
               An
               host
               or
               sacrifice
               for
               sinne
               :
            
             Which
             Christ
             was
             truely
             made
             :
             his
             body
             being
             sacrificed
             on
             the
             Crosse
             for
             the
             discharge
             of
             sinne
             ,
             and
             not
             by
             imputation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             there
             is
             some
             comparison
             of
             likenes
             implied
             by
             the
             Apostle
             ,
             it
             appeares
             by
             b
             
               Austin
               :
               He
               therefore
               was
               made
               sinne
               ,
               that
               we
               might
               be
               made
               righteousnes
               ;
               not
               ours
               ,
               but
               Gods
               ;
               
               not
               in
               vs
               ,
               but
               in
               him
               ;
               as
               he
            
             c
             
               made
               shew
               of
               sinne
               ,
               not
               of
               his
               owne
               ,
               but
               of
               ours
               ;
               not
            
             d
             
               resting
               in
               him
               ,
               but
               in
               vs.
               
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             That
             interpretation
             indeed
             is
             generally
             best
             liked
             of
             ,
             because
             of
             the
             Hebraisme
             :
             but
             yet
             the
             place
             may
             also
             be
             expounded
             otherwise
             ,
             as
             e
             your
             owne
             writers
             shew
             :
             
               He
               made
               him
               to
               be
               counted
               a
               sinner
               ,
            
             saith
             Thomas
             ;
             and
             Catharin
             more
             fully
             ,
             f
             
               He
               laid
               vpon
               him
               the
               sinnes
               of
               vs
               all
               ,
               and
               especially
               that
               originall
               sinne
               ,
               out
               of
               which
               ,
               as
               out
               of
               a
               roote
               ,
               the
               other
               spring
               .
            
          
           
             And
             the
             exposition
             of
             this
             place
             by
             S.
             Hierome
             is
             not
             to
             be
             despised
             .
             Christ
             (
             saith
             he
             )
             
               beeing
               offered
               for
               our
               sinnes
               ,
               tooke
               the
               name
               of
               sinne
               that
               we
               might
               bee
               made
               the
               righteousnesse
               of
               God
               in
               him
               ,
            
             Not
             ours
             nor
             in
             vs.
             If
             this
             righteousnesse
             of
             God
             be
             neither
             ours
             nor
             in
             vs
             ,
             then
             it
             can
             bee
             no
             inherent
             righteousnesse
             ,
             but
             must
             needes
             be
             righteousnes
             imputed
             .
             And
             Chrysost
             .
             on
             this
             place
             saith
             ,
             
               It
               is
               called
               Gods
               righteousnes
               ,
               because
               it
               is
               not
               of
               workes
               ,
               and
               because
               it
               must
               be
            
             without
             all
             staine
             
               or
               want
            
             :
             and
             that
             cannot
             bee
             inherent
             righteousnes
             .
             Anselme
             saith
             ,
             
               He
               is
               made
               sinne
               as
               wee
               are
               made
               iustice
               :
               not
               ours
               ,
               but
               Gods
               :
               not
               in
               vs
               ,
               but
               in
               him
               :
               as
               he
               is
               made
               sinne
               ,
               not
               his
               owne
               ,
               but
               ours
               :
               not
               in
               himselfe
               ,
               but
               in
               vs.
               
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             How
             these
             words
             of
             the
             Apostle
             ,
             
               Iustice
               of
               God
            
             ,
             are
             to
             be
             vnderstood
             ,
             see
             Saint
             Augustine
             .
             One
             place
             I
             will
             cite
             for
             all
             .
             
               The
               iustice
               of
               God
            
             (
             saith
             
             he
             )
             
               through
               the
               saith
               of
               Christ
               Jesus
               ,
               that
               is
               by
               faith
               wherewith
               we
               beleeue
               in
               Christ
               :
               for
               as
               that
               faith
               is
               called
               Christs
               ,
               not
               by
               vvhich
               Christ
               beleeues
               ,
               so
               that
               Iustice
               is
               called
               Gods
               ,
               not
               whereby
               God
               is
               iust
               :
               both
               of
               them
               ,
               faith
               and
               iustice
               ,
               be
               ours
               ,
               but
               therefore
               they
               are
               tearmed
               Gods
               ,
               and
               Christs
               ,
               because
               through
               their
               liberality
               they
               are
               giuen
               to
               vs.
            
             Which
             interpretation
             may
             be
             confirmed
             out
             of
             that
             place
             of
             S.
             Chrysostome
             ,
             which
             M.
             Perkins
             citeth
             ,
             saying
             :
             
               It
               is
               called
               Gods
               Iustice
               ,
               because
               it
               is
               not
               of
               works
               ,
               but
               of
               his
               free
               gift
               .
            
             So
             that
             it
             is
             ,
             not
             that
             which
             is
             in
             God
             himselfe
             ,
             but
             such
             as
             he
             bestoweth
             vpon
             vs.
             And
             that
             iustice
             of
             it selfe
             is
             pure
             ,
             and
             wanteth
             no
             vertue
             to
             work
             that
             ,
             for
             which
             it
             is
             giuen
             ,
             to
             wit
             ,
             to
             make
             a
             man
             righteous
             .
             S.
             Anselme
             a
             
             right
             vertuous
             and
             learned
             Catholike
             Arch-bishop
             of
             ours
             shall
             be
             answered
             ,
             when
             the
             place
             is
             quoted
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             iustice
             of
             God
             is
             expounded
             by
             the
             Apostle
             to
             be
             
             the
             forgiuenes
             of
             sinnes
             ,
             especially
             vpon
             your
             interpretation
             .
             For
             what
             is
             it
             that
             Christ
             g
             procures
             by
             his
             sacrifice
             but
             pardon
             ,
             the
             wrath
             of
             God
             being
             appeased
             ?
             It
             is
             indeed
             called
             the
             righteousnes
             of
             God
             ,
             because
             it
             is
             giuen
             vs
             by
             God
             ,
             and
             chiefly
             because
             it
             is
             appointed
             and
             approoued
             of
             God.
             They
             that
             make
             it
             inherent
             in
             vs
             (
             as
             it
             cannot
             be
             prooued
             by
             this
             place
             that
             S.
             Austin
             doth
             )
             stretch
             it
             further
             than
             the
             Apostle
             vseth
             to
             doe
             ,
             and
             make
             it
             comprehend
             sanctification
             also
             .
             It
             is
             but
             a
             shift
             to
             put
             off
             h
             A●s●lme
             ,
             whom
             you
             cannot
             answere
             :
             it
             had
             been
             casie
             for
             you
             to
             conceiue
             ,
             that
             he
             meanes
             his
             Commentarie
             vpon
             that
             place
             .
             But
             how
             chance
             Hierome
             is
             past
             ouer
             too
             ?
             we
             must
             haue
             some
             other
             excuse
             ,
             for
             the
             place
             is
             quoted
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               III.
            
             Rom.
             5.
             19.
             
             
               As
               by
               one
               mans
               disobedience
               many
               were
               made
               sinners
               :
               so
               by
               the
               obedience
               of
               one
               ,
               shall
               many
               be
               made
               righteous
               :
            
             marke
             here
             is
             a
             comparison
             betweene
             the
             first
             and
             second
             Adam
             .
             And
             hence
             I
             reason
             thus
             .
             As
             by
             the
             disobedience
             of
             the
             first
             Adam
             men
             were
             made
             sinners
             :
             so
             by
             the
             obedience
             of
             the
             second
             Adam
             ,
             are
             we
             made
             righteous
             .
             Now
             we
             are
             not
             onely
             made
             sinners
             by
             propagation
             of
             naturall
             corruption
             ,
             but
             by
             imputation
             .
             For
             Adams
             first
             sinne
             was
             the
             eating
             of
             the
             forbidden
             fruite
             :
             which
             verie
             acte
             is
             no
             personall
             offence
             ,
             but
             is
             imputed
             to
             all
             his
             posteritie
             ,
             
               in
               whom
               we
               haue
               all
               sinned
               .
            
             The
             c
             Fathers
             call
             this
             very
             sinne
             Adams
             hand-writing
             ,
             making
             vs
             debters
             vnto
             God.
             And
             therefore
             in
             like
             manner
             the
             obedience
             of
             Christ
             is
             made
             the
             righteousnesse
             of
             euery
             beleeuer
             ,
             not
             by
             infusion
             but
             by
             imputation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             comparison
             I
             allovv
             ,
             because
             it
             is
             the
             Apostles
             ,
             and
             deny
             that
             men
             are
             made
             sinners
             by
             imputation
             of
             Adams
             fault
             .
             And
             say
             that
             euery
             one
             descended
             of
             Adam
             by
             natural
             propagation
             ,
             hath
             his
             ovvn
             pe●●onal
             iniquity
             stieking
             in
             them
             ,
             which
             is
             commonly
             called
             O●●ginal
             sin
             ,
             and
             an
             high
             point
             of
             Pelagiamsme
             is
             it
             ,
             to
             deny
             it
             .
             For
             albeit
             vve
             did
             not
             〈◊〉
             of
             
             the
             forbidden
             fruit
             in
             proper
             person
             ,
             yet
             receiue
             vve
             the
             nature
             of
             man
             ,
             polluted
             vvith
             that
             infection
             really
             ,
             and
             not
             by
             imputation
             .
             And
             so
             the
             comparison
             serues
             not
             at
             all
             M.
             Perkins
             turne
             ,
             but
             beareth
             very
             strongly
             against
             him
             ,
             it
             being
             thus
             framed
             :
             
               As
               by
            
             Adams
             
               disobedience
               many
               vvere
               made
               sinners
               ,
               euen
               so
               by
               Christs
               obedience
               many
               shall
               be
               iustified
               :
               This
               is
               his
               Maior
               .
            
             Novv
             to
             the
             
               Minor.
               But
               by
            
             Adams
             
               disobedience
               they
               were
               made
               sinners
               ,
               by
               drawing
               from
               him
               ,
               euery
               one
               his
               owne
               proper
               inherent
               iniquitie
               ,
            
             
             
               in
               like
               manner
               vve
               are
               iustified
               by
               Christ
               ,
               not
               by
               imputation
               of
               his
               iustice
               ,
               but
               by
               our
               inherent
               iustice
               ,
               vvhich
               is
               povvred
               into
               our
               soules
               ,
               vvhen
               〈◊〉
               ▪
               are
               in
               Baptisme
               borne
               a
               new
               in
               him
               .
            
             See
             what
             penury
             of
             poore
             arguments
             they
             haue
             ,
             that
             to
             make
             some
             shew
             of
             store
             are
             forced
             to
             propound
             such
             as
             make
             manifestly
             against
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             bare
             deniall
             is
             no
             sufficient
             answere
             ,
             especially
             since
             greater
             Clerkes
             directly
             affirme
             the
             contrarie
             ,
             viz.
             that
             that
             sin
             of
             Adams
             makes
             vs
             debters
             to
             God
             ;
             whereof
             we
             are
             all
             guiltie
             ,
             as
             hauing
             committed
             it
             in
             his
             loynes
             .
             
               All
               men
            
             (
             saith
             i
             
               Austin
               )
               are
               vnderstood
               to
               haue
               sinned
               in
               the
               first
               man
               ,
               because
               all
               men
               were
               in
               him
               when
               he
               sinned
               :
            
             yea
             more
             then
             that
             ,
             he
             saith
             ,
             
               All
               men
               committed
               that
               sin
               in
               him
               ,
               because
               all
               were
               that
               one
               man.
               As
               Leui
            
             (
             saith
             k
             
               Domingo
               a
               soto
               )
               many
               yeeres
               before
               he
               was
               borne
               paid
               tithes
               in
               Abraham
               ;
               in
               like
               sort
               we
               sinned
               in
               the
               loynes
               of
               Adam
               .
            
             We
             denie
             not
             that
             we
             receiue
             from
             Adam
             inherent
             vnrighteousnes
             by
             propagation
             ;
             but
             affirme
             ,
             that
             Adams
             sinne
             is
             imputed
             to
             vs
             to
             our
             iust
             condemnation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               IV.
            
             A
             satisfaction
             made
             for
             the
             want
             of
             that
             iustice
             or
             obedience
             which
             the
             lawe
             requires
             at
             our
             hands
             ,
             is
             accepted
             of
             God
             as
             the
             iustice
             it selfe
             .
             But
             Christ
             obedience
             is
             a
             satisfaction
             made
             for
             the
             want
             of
             that
             iustice
             or
             obedience
             which
             the
             lawe
             requires
             ,
             as
             the
             Papists
             themselues
             auouch
             .
             Therefore
             this
             satisfaction
             is
             our
             iustice
             .
             And
             me
             thinks
             ,
             the
             Papists
             vpon
             this
             consideration
             haue
             little
             cause
             to
             dissent
             from
             vs.
             For
             if
             they
             make
             Christs
             obedience
             their
             satisfaction
             ,
             why
             should
             they
             not
             fullie
             close
             hands
             with
             vs
             ,
             and
             make
             it
             their
             iustice
             also
             ?
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             For
             the
             Maior
             he
             citeth
             Bellarmine
             .
             I
             haue
             read
             the
             Chapter
             ,
             and
             find
             
             no
             such
             words
             :
             further
             I
             say
             ,
             there
             is
             a
             great
             difference
             betweene
             satisfaction
             for
             mortall
             sinnes
             ,
             and
             iustification
             :
             for
             satisfaction
             cannot
             be
             done
             by
             vs
             ;
             for
             the
             guilt
             of
             mortall
             sinne
             is
             infinite
             ,
             being
             against
             an
             infinite
             Maiesty
             ,
             and
             so
             no
             creature
             can
             make
             full
             satisfaction
             for
             it
             :
             wherfore
             the
             infinit
             valour
             of
             Christs
             satisfaction
             is
             necessarily
             required
             ,
             who
             hauing
             taken
             away
             the
             guilt
             of
             eternall
             punishment
             ,
             due
             to
             sinners
             ,
             leaueth
             vs
             his
             grace
             to
             satisfie
             for
             the
             temporall
             paine
             of
             it
             ,
             as
             shal
             be
             in
             his
             
             due
             place
             ,
             declared
             more
             at
             large
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Againe
             ,
             a
             man
             must
             needs
             haue
             his
             sinnes
             pardoned
             ,
             and
             grace
             giuen
             him
             ,
             before
             he
             can
             make
             any
             kind
             of
             due
             satisfaction
             ,
             for
             he
             must
             be
             in
             the
             state
             of
             grace
             before
             he
             can
             satisfie
             ,
             wherefore
             he
             must
             needs
             flie
             to
             the
             benefit
             of
             Christs
             satisfaction
             :
             There
             is
             nothing
             like
             in
             iustification
             ,
             for
             first
             to
             make
             a
             man
             iust
             in
             Gods
             sight
             ,
             requires
             no
             infinite
             perfection
             but
             such
             as
             a
             meere
             man
             is
             very
             well
             capable
             of
             ,
             as
             all
             must
             needes
             confesse
             of
             Adam
             in
             the
             state
             of
             Innocency
             ,
             and
             of
             all
             the
             blessed
             soules
             in
             heauen
             who
             be
             iust
             in
             Gods
             sight
             .
             Neither
             is
             it
             necessary
             to
             be
             infinit
             ,
             for
             to
             be
             worthy
             of
             the
             ioyes
             of
             heauen
             ,
             which
             be
             not
             infinit
             as
             they
             are
             
             enioyed
             of
             Men
             or
             Angels
             ,
             either
             who
             haue
             all
             things
             there
             in
             number
             ,
             weight
             ,
             and
             measure
             .
          
           
             Master
             Perkins
             argument
             is
             wholy
             omitted
             by
             you
             ;
             and
             a
             consectarie
             ,
             which
             he
             drawes
             from
             it
             ,
             propounded
             in
             stead
             of
             it
             .
             The
             argument
             is
             this
             :
             
               
                 A
                 satisfaction
                 made
                 for
                 the
                 want
                 of
                 that
                 iustice
                 or
                 obedience
                 which
                 the
                 law
                 requires
                 at
                 our
                 hands
                 ,
                 is
                 accepted
                 of
                 God
                 as
                 iustice
                 it selfe
                 .
              
               
                 But
                 Christs
                 obedience
                 is
                 a
                 satisfaction
                 ,
                 made
                 for
                 the
                 want
                 of
                 that
                 iustice
                 ,
                 or
                 obedience
                 ,
                 which
                 the
                 law
                 requires
                 .
              
               
                 Therefore
                 Christs
                 obedience
                 is
                 accepted
                 of
                 God
                 ,
                 as
                 the
                 iustice
                 it selfe
                 .
              
            
          
           
             Vpon
             this
             he
             concludes
             yet
             further
             .
             
               
                 
                   If
                   the
                   Papists
                   make
                   Christs
                   obedience
                   their
                   satisfaction
                   ,
                   why
                   should
                   they
                   not
                   make
                   it
                   their
                   iustice
                   ?
                
                 The
                 reason
                 of
                 the
                 proposition
                 is
                 ,
                 because
                 God
                 accepts
                 such
                 satisfaction
                 for
                 iustice
                 .
              
               
                 But
                 they
                 make
                 Christs
                 obedience
                 their
                 satisfaction
                 .
              
               
                 Therefore
                 why
                 should
                 they
                 not
                 make
                 it
                 their
                 iustice
                 ?
              
            
          
           
             Your
             answere
             must
             be
             applied
             to
             the
             consequence
             of
             the
             proposition
             ;
             the
             proofe
             whereof
             ,
             as
             I
             haue
             shewed
             ,
             is
             fetcht
             
             from
             the
             former
             syllogisme
             ;
             to
             which
             you
             answer
             nothing
             at
             all
             .
          
           
             But
             let
             vs
             take
             it
             as
             it
             is
             ;
             and
             it
             is
             thus
             much
             in
             effect
             ,
             that
             you
             haue
             neede
             of
             Christs
             satisfaction
             ,
             but
             no
             neede
             of
             his
             iustice
             .
             So
             then
             belike
             you
             will
             not
             accept
             of
             his
             righteousnes
             as
             yours
             ,
             because
             you
             are
             loth
             to
             be
             any
             more
             beholding
             to
             him
             than
             needs
             you
             must
             .
             That
             you
             need
             it
             not
             ,
             you
             prooue
             ,
             because
             a
             meere
             man
             is
             capable
             of
             sufficient
             lighteousnes
             to
             iustification
             .
             But
             that
             will
             not
             serue
             the
             turne
             ,
             vnlesse
             also
             he
             haue
             as
             much
             as
             he
             is
             capable
             of
             :
             to
             which
             estate
             no
             man
             attaines
             in
             this
             life
             ,
             by
             your
             confession
             ,
             who
             admit
             an
             increase
             of
             iustice
             euery
             day
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Briefly
             ,
             it
             is
             a
             most
             easie
             thing
             for
             one
             man
             to
             pay
             the
             debts
             of
             an
             other
             but
             one
             man
             cannot
             bestow
             his
             wisedome
             or
             iustice
             on
             an
             other
             ,
             and
             not
             credible
             ,
             that
             God
             (
             whose
             iudgement
             is
             according
             to
             truth
             )
             will
             repute
             a
             man
             for
             iust
             ,
             who
             is
             full
             of
             iniquity
             :
             no
             more
             then
             a
             simple
             man
             will
             take
             a
             Black
             moore
             for
             white
             ,
             although
             he
             see
             him
             cloathed
             in
             a
             white
             sute
             of
             apparell
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Secondly
             ,
             you
             take
             it
             not
             as
             yours
             ,
             because
             Christ
             cannot
             bestow
             it
             on
             you
             .
             What
             ?
             not
             so
             much
             as
             to
             haue
             it
             imputed
             to
             you
             ?
             why
             not
             ,
             as
             well
             as
             Adams
             sinne
             is
             mads
             ours
             by
             imputation
             ?
             But
             God
             (
             you
             say
             )
             whose
             iudgement
             is
             according
             to
             truth
             ,
             will
             not
             repute
             a
             man
             iust
             ,
             who
             is
             full
             of
             iniquitie
             .
             Indeede
             God
             cannot
             be
             deceiued
             ,
             to
             hold
             a
             man
             not
             to
             be
             wicked
             that
             is
             wicked
             :
             but
             God
             can
             iustifie
             ,
             that
             is
             ,
             forgiue
             and
             acquite
             him
             ,
             though
             he
             know
             him
             to
             be
             wicked
             ;
             and
             can
             take
             him
             for
             righteous
             in
             Christ
             ,
             of
             whom
             he
             is
             a
             member
             ,
             though
             in
             himselfe
             he
             be
             not
             righteous
             .
             So
             may
             the
             man
             ,
             that
             will
             not
             take
             a
             blacke
             Moore
             for
             white
             ,
             accept
             of
             him
             ,
             as
             if
             he
             were
             white
             ,
             without
             any
             error
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               V.
            
             The
             consent
             of
             the
             auncient
             Church
             .
             Bernard
             saith
             ,
             epist.
             190.
             
             The
             iustice
             of
             an
             other
             
               is
               assigned
               vnto
               man
               :
               who
               wanted
               his
               owne
               ,
               man
               was
               indepted
               and
               man
               made
               paiment
               .
               The
            
             satisfaction
             of
             one
             is
             imputed
             
               to
               all
               .
               And
               why
               may
               not
               iustice
               be
               from
               an
               other
               as
               
               well
               as
               guiltinesse
               is
               from
               another
               .
            
             And
             in
             Cant.
             serm
             .
             25.
             
             
               It
               sufficeth
               me
               ,
               for
               all
               righteousnesse
               to
               haue
               him
               alone
               mercifull
               to
               me
               ,
               against
               whom
               I
               haue
               sinned
               .
            
             And
             ,
             
               Not
               to
               sinne
               is
               Gods
               iustice
               ,
            
             mans
             iustice
             
               is
               the
            
             mercifullnesse
             of
             God.
             And
             serm
             .
             61.
             
             
               Shall
               I
               sing
               mine
               owne
               righteousnesse
               ,
               Lord
               I
               will
               remember
               thy
               righteousnesse
               alone
               :
               for
            
             it
             is
             mine
             also
             :
             
               in
               that
               euen
               thou
               art
               made
               vnto
               me
               righteousnesse
               of
               God.
               What
               ,
               shall
               I
               feare
               least
               that
               one
               bee
               not
               sufficient
               for
               vs
               both
               ?
               it
               is
               a
               short
               cloke
               that
               cannot
               couer
               two
               :
               it
               will
               couer
               both
               thee
               and
               me
               largely
               ,
               beeing
               both
               a
               large
               and
               eternall
               iustice
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Master
             Perkins
             last
             reason
             ,
             is
             taken
             from
             the
             consent
             of
             the
             auncient
             
             Church
             ,
             And
             yet
             citeth
             (
             sauing
             one
             two
             lines
             )
             nothing
             out
             of
             any
             auncient
             writer
             ,
             not
             out
             of
             any
             other
             ,
             but
             out
             of
             only
             S.
             Bernard
             ,
             who
             liued
             1000.
             yeares
             after
             Christ
             ,
             so
             that
             he
             signifieth
             that
             there
             is
             little
             releefe
             to
             be
             had
             in
             Antiquity
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             reliefe
             there
             is
             for
             vs
             ,
             touching
             this
             point
             ,
             in
             the
             Fathers
             ,
             shall
             appeare
             more
             fully
             hereafter
             ,
             if
             it
             please
             God
             ,
             in
             another
             treatise
             .
             In
             the
             meane
             while
             take
             a
             taste
             by
             these
             ,
             who
             acknowledge
             their
             righteousnes
             imperfect
             ,
             and
             vnable
             to
             abide
             Gods
             iudgement
             .
             This
             (
             saith
             l
             
               Basil
               )
               is
               perfect
               and
               sound
               reioycing
               in
               God
               ,
               when
               a
               man
               doth
               not
               bragge
               ,
               no
               not
               of
               his
               righteousnes
               ,
               but
               knowes
               himselfe
               vnworthie
               of
               true
               righteousnes
               ,
               and
               that
               he
               is
               iustified
               onely
               by
               faith
               in
               Christ.
            
             And
             in
             m
             another
             place
             :
             
               Euerlasting
               rest
               remaines
               for
               them
               ,
               which
               in
               this
               life
               haue
               striuen
               lawfully
               ,
               not
               for
               the
               desert
               of
               their
               workes
               ,
               but
               by
               the
               fauour
               of
               the
               most
               bountifull
               God
               ,
               in
               whom
               they
               haue
               hoped
               .
               Charitie
            
             (
             saith
             n
             
               Austin
               )
               in
               some
               is
               greater
               ,
               in
               some
               lesse
               ,
               in
               other
               none
               at
               all
               :
               but
               so
               great
               charitie
               ,
               as
               cannot
               be
               increased
               ,
               is
               in
               no
               man
               so
               long
               as
               he
               liues
               here
               .
               Now
               ,
               so
               long
               as
               it
               may
               be
               increased
               ,
               surely
               that
               which
               is
               lesse
               than
               it
               should
               be
               ,
               is
               faultie
               .
               By
               reason
               of
               which
               fault
               ,
               there
               is
               not
               a
               righteous
               man
               vpon
               earth
               ,
               that
               doth
               good
               ,
               and
               sinnes
               not
               :
               by
               reason
               of
               which
               fault
               ,
               no
               man
               liuing
               shall
               be
               iustified
               in
               the
               sight
               of
               God
               :
               because
               of
               this
               fault
               ,
               if
               we
               say
               we
               haue
               no
               sinne
               ,
               the
               truth
               is
               not
               in
               vs
               :
               and
               for
               this
               also
               how
               much
               soeuer
               we
               haue
               done
               ,
               it
               is
               necessarie
            
             
             
               for
               vs
               to
               say
               ,
               Forgiue
               vs
               our
               debts
               ;
               though
               all
               our
               words
               ,
               deedes
               and
               thoughts
               were
               forgiuen
               in
               baptisme
               .
               I
               will
               not
               boast
            
             (
             saith
             n
             
               Ambrose
               )
               because
               I
               am
               righteous
               ,
               but
               because
               I
               am
               redeemed
               :
               I
               will
               boast
               ,
               not
               because
               I
               am
               voide
               of
               sinnes
               ,
               but
               because
               my
               sinnes
               are
               forgiuen
               me
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Which
             Caluin
             declareth
             more
             plainely
             ,
             for
             he
             commonly
             setting
             light
             
             by
             all
             other
             in
             this
             question
             ,
             reiecteth
             also
             S.
             Augustine
             saying
             .
             
               Yea
               not
               the
               sentence
               of
            
             Augustine
             
               himselfe
               is
               to
               be
               receiued
               in
               this
               matter
               ,
               vvho
               attributeth
               our
               samctification
               to
               grace
               ,
               wherewith
               we
               are
               regenerate
               in
               newnes
               of
               life
               by
               the
               spirit
               .
            
             And
             Kemnitius
             in
             the
             first
             part
             of
             his
             examination
             of
             the
             Councell
             of
             ●rent
             ,
             saith
             :
             
               VVe
               contend
               not
               how
               the
               Fathers
               take
               iustification
               :
            
             and
             a
             little
             after
             .
             
               I
               am
               not
               ignorant
               that
               they
               spake
               othervvise
               then
               we
               doe
               of
               it
               .
            
             Therefore
             M.
             Perkins
             had
             reason
             to
             content
             himselfe
             with
             some
             few
             broken
             sentences
             of
             later
             vvriters
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Caluin
             doth
             not
             commonly
             reiect
             the
             Fathers
             in
             this
             point
             ;
             but
             both
             he
             and
             Chemnitius
             alleage
             diuers
             things
             out
             of
             them
             ,
             in
             this
             question
             of
             iustification
             .
             For
             o
             Chemnitius
             looke
             in
             the
             place
             you
             haue
             named
             ,
             in
             his
             disputation
             of
             iustification
             .
             p
             Caluins
             words
             will
             cleere
             him
             sufficiently
             ,
             if
             they
             be
             truly
             reported
             .
             
               Yea
               not
               the
               sentence
               of
               Austin
               himselfe
               ,
               or
               at
               the
               least
               not
               his
               manner
               of
               speech
               ,
               is
            
             q
             
               in
               all
               sorts
               to
               be
               receiued
               .
               For
               although
               he
               notably
               spoyle
               man
               of
               all
               commendation
               of
               righteousnes
               ,
               and
               passe
               ouer
               all
               to
               Gods
               grace
               ,
               yet
               he
               referres
               grace
               to
               sanctification
               ,
               whereby
               we
               are
               regenerate
               into
               newnes
               of
               life
               ,
               through
               the
               spirit
               .
            
             Indeed
             it
             is
             vsuall
             with
             Austin
             ,
             and
             the
             Latin
             Fathers
             ,
             to
             speake
             of
             r
             iustification
             ,
             as
             the
             word
             seemed
             to
             leade
             them
             ;
             and
             so
             to
             comprise
             vnder
             it
             sanctification
             also
             .
             In
             which
             respect
             Caluin
             ,
             and
             Chemnitius
             say
             ,
             they
             are
             the
             lesse
             to
             be
             receiued
             .
             But
             as
             for
             iustification
             ,
             they
             spake
             ordinarily
             ,
             as
             you
             heard
             before
             ,
             when
             they
             speak
             properly
             ,
             acknowledging
             euen
             the
             charitie
             of
             men
             regenerate
             (
             as
             I
             shewed
             out
             of
             s
             Austin
             )
             by
             which
             the
             law
             is
             fulfilled
             ,
             to
             be
             imperfect
             ,
             and
             vnable
             to
             iustifie
             vs
             in
             the
             sight
             of
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             was
             S.
             Bernard
             trow
             you
             in
             this
             one
             point
             a
             Protestant
             ?
             Nothing
             
             lesse
             ,
             his
             words
             be
             these
             .
             
               The
               iustice
               of
               another
               is
               assigned
               vnto
               man
               ,
               vvho
               wanted
               his
               own
               :
               man
               vvas
               indebted
               ,
               and
               man
               made
               payment
               ,
               &c.
               
            
             But
             let
             his
             owne
             reason
             there
             cited
             ,
             serue
             for
             exposition
             of
             his
             former
             words
             ,
             which
             is
             this
             .
             
               For
               vvhy
               may
               not
               iustice
               be
               from
               another
               ,
               aswell
               as
               guiltines
               is
               from
               another
               ?
            
             Now
             guiltines
             from
             Adam
             is
             not
             by
             imputation
             ,
             but
             euery
             
             one
             contracts
             his
             owne
             ,
             by
             taking
             flesh
             from
             him
             ,
             euen
             so
             iustice
             〈◊〉
             
             from
             Christ
             powred
             into
             euery
             man
             ,
             that
             is
             borne
             againe
             of
             water
             and
             the
             holy
             Ghost
             .
             In
             the
             second
             place
             he
             saith
             :
             
               That
               mans
               iustice
               is
               the
               mercifulnes
               of
               God
               :
               that
               is
               ,
               by
               Gods
               free
               grace
               and
               mercy
               it
               is
               bestovved
               vpon
               vs.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             answere
             to
             the
             t
             first
             place
             of
             Bernard
             was
             refuted
             before
             ,
             when
             I
             prooued
             that
             Adams
             sinne
             was
             made
             ours
             by
             imputation
             .
          
           
             How
             will
             that
             agree
             with
             the
             former
             part
             of
             the
             sentence
             ;
             u
             
               The
               iustice
               of
               God
               is
               not
               to
               sinne
               ,
               but
               the
               iustice
               of
               man
               is
               bestowed
               by
               Gods
               free
               mercie
               ?
            
             There
             is
             a
             poore
             difference
             betwixt
             these
             two
             ,
             when
             as
             God
             may
             bestow
             such
             righteousnes
             vpon
             a
             man
             ,
             that
             he
             shall
             be
             free
             from
             sinning
             .
             But
             thus
             stands
             the
             opposition
             ;
             not
             to
             sinne
             ,
             is
             Gods
             righteousnes
             ;
             not
             to
             haue
             sinne
             imputed
             ,
             through
             Gods
             mercie
             ,
             is
             mans
             righteousnes
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             With
             S.
             Bernard
             in
             the
             third
             place
             ,
             we
             acknowledge
             that
             we
             haue
             no
             iustice
             of
             our
             owne
             ,
             that
             is
             from
             our selues
             ,
             but
             from
             the
             goodnesse
             of
             God
             ,
             through
             the
             merits
             of
             our
             blessed
             Sauiours
             Passion
             :
             read
             his
             first
             sermon
             ,
             vpon
             these
             words
             of
             the
             Prophet
             
               Jsaie
               .
               Vid●
               Dominum
               ,
               &c.
            
             There
             you
             shall
             see
             him
             speake
             plainely
             of
             inherent
             iustice
             ,
             and
             how
             it
             
             is
             a
             distinct
             thing
             from
             the
             iustice
             of
             Christ.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             How
             vaine
             and
             sleight
             an
             answere
             this
             is
             ,
             the
             very
             words
             will
             shew
             ;
             *
             
               Thou
               art
               made
               vnto
               me
               righteousnes
               of
               God
               :
            
             he
             speakes
             of
             such
             a
             righteousnes
             ,
             as
             is
             both
             his
             and
             Christs
             ;
             
               Shall
               I
               feare
            
             (
             saith
             he
             )
             
               least
               that
               one
               be
               not
               sufficient
               for
               vs
               both
               ?
               It
               is
               not
               a
               short
               cloake
               that
               cannot
               couer
               ,
               it
               will
               couer
               both
               thee
               and
               me
               largely
               ,
               being
               both
               a
               large
               and
               eternall
               iustice
               .
            
             In
             x
             the
             place
             ,
             by
             you
             quoted
             ,
             he
             speakes
             not
             a
             word
             of
             any
             righteousnes
             :
             but
             in
             y
             the
             fifth
             sermon
             vpon
             that
             text
             ,
             he
             compares
             the
             righteousnes
             of
             men
             and
             Angels
             with
             Gods
             ;
             not
             inherent
             with
             imputed
             .
             But
             what
             if
             he
             speake
             of
             inherent
             righteousnes
             ,
             as
             he
             doth
             in
             many
             places
             ?
             doe
             we
             deny
             it
             ?
             or
             is
             there
             ,
             because
             of
             that
             ,
             none
             imputed
             ?
             or
             is
             that
             inherent
             righteousnes
             sufficient
             to
             iustifie
             vs
             in
             Gods
             sight
             ?
             Let
             z
             Bernard
             speake
             for
             himselfe
             :
             
               Our
               humble
               righteousnes
               ,
               if
               there
               be
               any
               ,
               is
            
             a
             
               true
               (
               perhaps
               )
               but
               not
               pure
               ;
               vnlesse
               perchance
            
             (
             saith
             Bernard
             vpon
             that
             very
             place
             of
             Esay
             )
             
               we
               thinke
               our selues
               better
               than
               our
               fathers
               ,
               who
               said
               ,
               no
               lesse
               truly
               than
               
               humbly
               ,
               All
               our
               righteousnes
               is
               as
               the
               cloutes
               of
               a
               menstruous
               woman
               .
               For
               how
               can
               there
               be
               pure
               righteousnes
               ,
               whereas
               yet
               there
               cannot
               be
               fault
               wanting
               ?
            
             It
             is
             no
             marueile
             then
             if
             you
             now
             make
             light
             of
             Bernard
             ,
             whom
             otherwise
             you
             magnifie
             .
             His
             testimonie
             must
             needes
             bee
             accounted
             of
             ,
             that
             is
             so
             plaine
             for
             vs
             ,
             and
             against
             you
             ;
             whereas
             he
             was
             a
             member
             of
             your
             owne
             Church
             ,
             and
             erred
             with
             you
             in
             many
             points
             of
             Antichristianisme
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             August
             .
             on
             Psal.
             22.
             
             
               He
               prayeth
               for
               our
               faults
               ,
               and
               hath
               made
               our
               fault
               :
               his
               faults
               ,
               that
               he
               might
               make
            
             his
             iustice
             our
             iustice
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Another
             broken
             peece
             of
             a
             sentence
             ,
             there
             is
             cited
             out
             of
             S.
             Augustine
             .
             
             
               Christ
               made
               his
               iustice
               our
               iustice
               .
            
             That
             is
             ,
             by
             his
             iustice
             ,
             he
             hath
             merited
             iustice
             for
             vs
             ,
             as
             he
             expoundeth
             himselfe
             .
             
               What
               is
               this
               ,
               the
               iustice
               of
               God
               ,
               and
               the
               iustice
               of
               man
               ?
            
             The
             iustice
             of
             God
             is
             here
             called
             that
             ,
             not
             whereby
             God
             is
             iust
             ,
             but
             that
             which
             God
             giueth
             to
             man
             ,
             that
             man
             may
             be
             iust
             through
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             a
             forced
             interpretation
             is
             this
             ?
             Christ
             (
             saith
             b
             
               Austin
               )
               made
               his
               iustice
               our
               iustice
               :
            
             that
             is
             (
             say
             you
             )
             by
             his
             iustice
             he
             hath
             merited
             iustice
             for
             vs.
             He
             hath
             made
             his
             ours
             :
             that
             is
             ,
             he
             hath
             by
             his
             purchased
             other
             for
             vs.
             Who
             can
             beare
             such
             an
             exposition
             ?
             Sure
             the
             words
             will
             not
             ,
             nor
             the
             sense
             .
             For
             how
             shall
             we
             expound
             the
             former
             part
             of
             the
             sentence
             ,
             which
             you
             craftily
             leaue
             out
             ?
             
               He
               hath
               made
               our
               sinnes
               his
               sinnes
               .
            
             Haue
             our
             sinnes
             merited
             sinne
             for
             him
             ?
             If
             this
             be
             absurd
             ,
             as
             it
             is
             ,
             how
             shall
             your
             interpretation
             be
             auowed
             ,
             the
             latter
             part
             depending
             vpon
             the
             former
             ?
             As
             for
             the
             exposition
             you
             bring
             out
             of
             c
             another
             place
             ;
             where
             
               the
               iustice
               of
               God
               is
               said
               to
               be
               that
               which
               God
               giueth
               man
            
             ;
             this
             proues
             that
             ,
             which
             before
             I
             deliuered
             ,
             that
             the
             Fathers
             sometimes
             make
             iustification
             to
             comprehend
             sanctification
             too
             :
             but
             where
             they
             speake
             properly
             of
             iustification
             ,
             there
             they
             teach
             as
             we
             doe
             .
          
        
         
           
             Obiections
             of
             Papists
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Obiections
             of
             the
             Papists
             proouing
             inherent
             righteousnesse
             to
             bee
             the
             matter
             of
             our
             iustice
             before
             
             God
             ,
             are
             these
             .
             
               Obiect
               .
               I.
            
             It
             is
             absurd
             ,
             that
             one
             man
             should
             bee
             made
             righteous
             by
             the
             righteousnesse
             of
             an
             other
             :
             for
             it
             is
             as
             much
             as
             if
             one
             man
             were
             made
             wise
             by
             the
             wisedome
             of
             another
             .
             Answ.
             It
             is
             true
             ,
             that
             no
             man
             can
             bee
             made
             righteous
             by
             the
             personall
             righteousnesse
             of
             another
             ,
             because
             it
             pertaines
             onely
             to
             one
             man.
             And
             because
             the
             wisedome
             that
             is
             in
             one
             man
             ,
             is
             his
             altogether
             wholly
             ,
             it
             cannot
             be
             the
             wisdom
             of
             another
             :
             no
             more
             then
             the
             health
             and
             life
             of
             one
             bodie
             ,
             can
             bee
             the
             health
             of
             〈◊〉
             .
             But
             it
             is
             otherwise
             with
             the
             righteousnesse
             of
             〈◊〉
             :
             it
             is
             his
             indeede
             because
             it
             is
             inherent
             in
             him
             ,
             as
             in
             a
             subiect
             :
             it
             is
             not
             his
             alone
             ,
             but
             his
             and
             ours
             together
             by
             the
             tenour
             of
             the
             Couenant
             of
             grace
             .
             Christ
             as
             he
             is
             a
             Mediatour
             is
             giuen
             to
             euery
             beleeuer
             as
             really
             and
             truely
             ,
             as
             land
             is
             giuen
             from
             man
             to
             man
             :
             and
             with
             him
             are
             giuen
             all
             things
             that
             concerne
             saluation
             :
             they
             being
             made
             ours
             by
             Gods
             free
             gift
             :
             among
             which
             ,
             is
             Christ
             his
             righteousnesse
             .
             By
             it
             therefore
             as
             being
             a
             thing
             of
             our
             owne
             ,
             wee
             may
             bee
             iustified
             before
             God
             ,
             and
             accepted
             to
             life
             euerlasting
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             answere
             solueth
             not
             the
             difficulty
             any
             whit
             at
             all
             ,
             for
             Christs
             wisedome
             ,
             power
             ,
             and
             other
             giftes
             are
             not
             imputed
             vnto
             vs
             ,
             as
             it
             is
             euident
             .
             Why
             then
             is
             his
             iustice
             more
             then
             the
             rest
             ?
             we
             confesse
             that
             in
             a
             good
             sense
             all
             Christs
             gifts
             are
             ours
             ,
             that
             is
             ,
             they
             were
             all
             employed
             to
             purchase
             our
             redemption
             ,
             and
             we
             doe
             dayly
             offer
             them
             to
             God
             that
             he
             will
             for
             his
             Sonnes
             sake
             more
             and
             more
             ,
             wash
             vs
             from
             our
             sinnes
             ,
             and
             bestow
             his
             graces
             more
             plentifull
             vpon
             vs
             :
             thus
             are
             all
             Christs
             riches
             ours
             ,
             so
             long
             as
             we
             keepe
             our selues
             members
             of
             his
             mysticall
             body
             :
             but
             this
             is
             nothing
             to
             the
             point
             which
             the
             argument
             tou●…d
             ,
             how
             one
             man
             may
             formally
             be
             made
             iust
             by
             the
             iustice
             of
             another
             ,
             rather
             then
             wise
             ,
             by
             
             the
             wisdome
             of
             another
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             reason
             why
             our
             Sauiour
             Christs
             other
             gifts
             are
             not
             imputed
             to
             vs
             ,
             is
             ,
             because
             we
             stand
             not
             in
             neede
             of
             them
             ,
             for
             the
             fulfilling
             of
             the
             law
             ,
             to
             iustification
             .
             They
             also
             belong
             
             to
             vs
             ,
             as
             members
             of
             his
             mysticall
             bodie
             :
             wee
             doe
             not
             offer
             them
             to
             God
             ,
             but
             intreate
             him
             for
             his
             Sonnes
             sake
             (
             who
             was
             so
             and
             so
             qualified
             ,
             and
             did
             such
             and
             such
             things
             ;
             and
             ,
             aboue
             all
             ,
             who
             is
             so
             beloued
             )
             to
             be
             mercifull
             vnto
             vs
             ,
             and
             to
             accept
             vs
             for
             his
             children
             .
             As
             for
             any
             formall
             wisedome
             ,
             or
             iustice
             ,
             which
             should
             make
             any
             reall
             change
             in
             vs
             ,
             we
             looke
             not
             for
             it
             in
             iustification
             ,
             but
             in
             sanctification
             ;
             and
             that
             is
             not
             Christs
             ,
             but
             ours
             personally
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               II.
            
             If
             a
             sinner
             bee
             iustified
             by
             Christ
             his
             righteousnesse
             ,
             then
             euery
             beleeuer
             shall
             be
             as
             righteous
             as
             Christ
             :
             and
             that
             can
             not
             be
             .
             Ans.
             The
             proposition
             is
             false
             :
             for
             Christ
             his
             righteousnesse
             is
             not
             applyed
             to
             vs
             according
             as
             it
             is
             in
             Christ
             :
             neither
             according
             to
             the
             same
             measure
             ,
             nor
             the
             same
             manner
             .
             For
             his
             obedience
             in
             fulfilling
             the
             lawe
             ,
             is
             aboue
             Adams
             righteousnesse
             ,
             yea
             aboue
             the
             righteousnesse
             of
             all
             Angels
             .
             For
             they
             were
             all
             but
             creatures
             ,
             and
             their
             obedience
             the
             obedience
             of
             creatures
             :
             but
             Christ
             his
             obedience
             is
             the
             obedience
             or
             righteousnesse
             of
             God
             :
             so
             tearmed
             ,
             Rom.
             1.
             17.
             18.
             2.
             
             Cor.
             5.
             21.
             not
             onely
             because
             God
             accepted
             of
             it
             ,
             but
             because
             it
             was
             in
             that
             person
             which
             is
             very
             God.
             When
             Christ
             obeyed
             ,
             God
             obeyed
             :
             and
             when
             he
             suffered
             ,
             God
             suffered
             :
             not
             because
             the
             God-head
             suffered
             or
             performed
             anie
             obedience
             ,
             but
             because
             the
             person
             which
             according
             to
             one
             nature
             is
             God
             ,
             performed
             obedience
             and
             suffered
             .
             And
             by
             this
             means
             his
             righteousnesse
             is
             of
             infinite
             value
             ,
             price
             ,
             merit
             &
             efficacy
             .
             Hence
             also
             it
             commeth
             to
             passe
             ,
             that
             this
             obedience
             of
             Christ
             serueth
             not
             only
             for
             the
             iustifying
             of
             some
             one
             person
             (
             *
             as
             Adams
             did
             )
             but
             of
             all
             and
             euery
             one
             of
             the
             elect
             :
             yea
             it
             is
             sufficient
             to
             iustifie
             many
             thousand
             worlds
             .
             Now
             to
             come
             to
             the
             point
             ,
             this
             righteousnesse
             
             ousnesse
             that
             is
             in
             Christ
             ,
             in
             this
             largenes
             and
             measure
             ;
             is
             pertaining
             to
             vs
             in
             a
             more
             narrow
             skantling
             :
             because
             it
             is
             onely
             receiued
             by
             faith
             *
             so
             farforth
             ,
             as
             it
             serueth
             to
             iustifie
             any
             particular
             beleeuer
             .
             But
             they
             vrge
             the
             reason
             further
             ,
             saying
             ;
             If
             Christ
             his
             righteousnes
             be
             the
             righteousnesse
             of
             euery
             beleeuer
             ,
             then
             euery
             man
             should
             be
             a
             Sauiour
             :
             which
             is
             absurd
             .
             Answ.
             I
             answer
             as
             before
             ,
             and
             yet
             more
             plainely
             thus
             :
             Christ
             his
             righteousnesse
             is
             imputed
             to
             the
             person
             of
             this
             ,
             or
             that
             man
             ,
             not
             as
             it
             is
             the
             price
             of
             redemption
             for
             all
             mankind
             ,
             but
             as
             it
             is
             the
             price
             of
             redemption
             for
             one
             particular
             man
             :
             as
             for
             example
             ,
             Christ
             his
             righteousnes
             is
             imputed
             to
             Peter
             ,
             not
             as
             it
             is
             the
             price
             of
             redemption
             for
             all
             ,
             but
             as
             it
             is
             the
             price
             of
             redemption
             for
             Peter
             .
             And
             therefore
             Christ
             his
             righteousnesse
             ,
             is
             not
             applyed
             to
             any
             one
             sinner
             in
             that
             largenesse
             and
             measure
             ,
             in
             which
             it
             is
             in
             the
             person
             of
             Christ
             :
             but
             onely
             so
             sarreforth
             as
             it
             serueth
             to
             satisfie
             the
             lawe
             for
             the
             saide
             sinner
             ,
             and
             to
             make
             his
             person
             accepted
             of
             God
             as
             righteous
             ,
             and
             no
             further
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             which
             is
             applied
             of
             Christs
             iustice
             ,
             to
             this
             ,
             or
             that
             man
             ;
             is
             either
             infinite
             ,
             and
             then
             the
             man
             is
             as
             iust
             as
             Christ
             :
             for
             there
             can
             be
             no
             greater
             then
             infinite
             in
             the
             same
             kinde
             .
             Or
             it
             is
             not
             infinite
             ,
             but
             in
             a
             certaine
             measure
             as
             he
             seemeth
             to
             graunt
             ,
             and
             then
             it
             is
             no
             part
             of
             Christs
             in●n●t
             iustice
             ,
             for
             all
             the
             parts
             of
             an
             infinit
             thing
             ,
             are
             infinit
             :
             according
             vnto
             true
             Philosophy
             .
             It
             remaineth
             then
             that
             a
             certaine
             limited
             portion
             of
             in
             stice
             is
             deriued
             out
             of
             Christs
             infinit
             iustice
             ,
             and
             powred
             into
             this
             ,
             o●
             
             that
             man
             ,
             as
             in
             his
             owne
             example
             ,
             
               The
               light
               of
               euery
               starre
               is
               receiued
               from
               the
               Sunne
               beames
               .
            
             Yet
             is
             not
             the
             light
             in
             the
             starre
             ,
             the
             same
             which
             is
             in
             the
             Sun
             ,
             for
             one
             accident
             cannot
             be
             in
             two
             subiects
             so
             far
             distant
             ,
             neither
             is
             it
             of
             like
             vertue
             to
             lighten
             the
             skyes
             ,
             as
             it
             is
             euident
             :
             but
             is
             a
             far
             d●mmer
             light
             ,
             somewhat
             like
             vnto
             that
             of
             the
             Sun
             from
             whence
             it
             came
             .
             Euen
             so
             in
             our
             iustification
             from
             the
             Sonne
             of
             iustice
             Christ
             Iesus
             ,
             certaine
             beames
             of
             particular
             iustice
             are
             conueied
             into
             this
             ,
             or
             that
             mans
             soule
             ,
             whereby
             it
             is
             both
             lightned
             by
             faith
             ,
             and
             inflamed
             by
             charity
             :
             but
             there
             is
             exceeding
             difference
             betweene
             their
             two
             iustices
             ,
             more
             then
             there
             is
             
             betweene
             the
             light
             of
             the
             Sunne
             ,
             and
             the
             light
             of
             a
             starre
             ;
             which
             S.
             Augustine
             in
             expresse
             tearmes
             deliuereth
             ,
             saying
             .
             
               How
               much
               difference
               there
            
             
             
               is
               betvveene
               the
               light
               that
               doth
               lighten
               ,
               and
               that
               vvhich
               is
               sightened
               ,
               that
               is
               the
               sun
               and
               the
               starre
               light
               ,
               so
               much
               difference
               is
               there
               betvveene
               the
               iustice
               that
               doth
               iustifie
               ,
               and
               that
               iustice
               vvhich
               is
               made
               by
               that
               iustification
               :
            
             to
             wit
             ,
             betvveene
             the
             iustice
             of
             Christ
             ,
             and
             that
             vvhich
             is
             in
             eue●…
             good
             Christian.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             iustice
             of
             Christs
             humane
             nature
             (
             for
             of
             that
             now
             we
             speake
             )
             is
             not
             properly
             infinite
             ,
             but
             onely
             in
             regard
             of
             his
             person
             .
             Therfore
             ,
             though
             it
             were
             all
             communicated
             to
             some
             man
             ,
             yet
             should
             it
             not
             in
             him
             be
             infinite
             .
          
           
             You
             wholy
             mistake
             the
             matter
             .
             For
             Master
             Perkins
             doth
             not
             meane
             ,
             that
             there
             is
             any
             part
             of
             Christs
             righteousnes
             inherently
             made
             ours
             ,
             as
             the
             light
             of
             the
             starre
             ,
             receiued
             from
             the
             Sunne
             ,
             remaines
             in
             it
             ;
             but
             brings
             that
             similitude
             only
             to
             shew
             ,
             that
             the
             whole
             is
             applied
             to
             euery
             one
             that
             is
             iustified
             ,
             in
             his
             seuerall
             proportion
             .
             As
             for
             inherent
             righteousnes
             ,
             that
             is
             rather
             an
             effect
             ,
             than
             an
             application
             of
             Christs
             righteousnes
             .
             It
             may
             be
             also
             Master
             Perkins
             was
             of
             opinion
             ,
             that
             the
             starres
             (
             as
             the
             Moone
             )
             haue
             no
             light
             in
             themselues
             ,
             but
             only
             reflect
             the
             light
             of
             the
             Sunne
             shining
             on
             them
             ;
             and
             then
             it
             is
             true
             ,
             that
             the
             light
             which
             comes
             from
             them
             is
             the
             very
             light
             of
             the
             Sunne
             ,
             varied
             according
             to
             the
             nature
             and
             position
             of
             each
             seuerall
             starre
             .
             Austin
             speakes
             of
             iustification
             and
             iustice
             ,
             as
             they
             are
             largely
             taken
             ,
             for
             sanctification
             also
             :
             neither
             doth
             hee
             compare
             Christs
             righteousnes
             (
             as
             hee
             is
             man
             )
             with
             ours
             ,
             but
             shewes
             how
             infinitly
             Gods
             wisedome
             and
             iustice
             exceede
             mans
             ;
             as
             hee
             doth
             d
             elsewhere
             ,
             by
             the
             same
             similitude
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
            
             If
             we
             be
             made
             righteous
             by
             Christ
             his
             righteousnesse
             truly
             ,
             then
             Christ
             is
             a
             sinner
             truly
             by
             our
             sinnes
             :
             but
             Christ
             is
             not
             indeede
             a
             sinner
             by
             our
             sinnes
             .
             Answ.
             We
             may
             with
             reuerence
             to
             his
             maiestie
             in
             good
             manner
             say
             ,
             that
             Christ
             was
             a
             sinner
             ,
             and
             that
             truely
             :
             not
             by
             any
             infusion
             of
             sinne
             into
             his
             most
             holy
             person
             ,
             but
             because
             our
             sinnes
             were
             laid
             vpon
             him
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             third
             reason
             for
             the
             Catholike
             party
             .
             If
             men
             be
             made
             truely
             and
             really
             iust
             by
             Christs
             iustice
             ,
             imputed
             vnto
             them
             ,
             in
             like
             manner
             Christ
             should
             be
             made
             really
             vniust
             ,
             by
             the
             iniquitie
             and
             sinnes
             of
             men
             impu●ed
             vnto
             him
             .
             For
             there
             is
             no
             reason
             to
             the
             contrary
             ,
             but
             one
             may
             aswell
             be
             mande
             vniust
             by
             imputation
             ,
             as
             iust
             ;
             especially
             considering
             that
             euill
             is
             made
             more
             easilie
             ,
             and
             more
             vvaies
             then
             good
             .
             M.
             Per●…
             ansvvere
             is
             ,
             that
             vve
             may
             say
             Christ
             vvas
             a
             sinner
             truely
             ,
             not
             because
             he
             had
             sinne
             in
             him
             ,
             but
             because
             our
             sinnes
             vvere
             laide
             on
             his
             shoulders
             .
             That
             reason
             is
             naught
             ,
             for
             he
             is
             not
             truly
             a
             sinner
             ,
             that
             paies
             the
             debt
             of
             sinne
             ,
             vvhich
             
             an
             innocent
             and
             most
             iust
             person
             may
             performe
             :
             but
             he
             that
             either
             hath
             sinne
             truly
             in
             him
             ,
             or
             is
             so
             by
             imputation
             stroken
             ,
             that
             the
             sins
             are
             made
             his
             ovvne
             really
             ,
             and
             he
             in
             all
             cases
             to
             be
             dealt
             vvithall
             ,
             as
             if
             he
             sinned
             himselfe
             :
             as
             they
             hold
             that
             one
             iustified
             by
             imputation
             of
             Christs
             iustice
             ,
             is
             really
             in
             Gods
             sight
             iust
             ,
             and
             is
             both
             loued
             in
             this
             life
             ,
             and
             shall
             be
             revvarded
             in
             the
             next
             ,
             as
             if
             he
             vvere
             truly
             iust
             indeed
             :
             But
             to
             auouch
             our
             Sauiour
             Christ
             to
             be
             so
             a
             sinner
             ,
             is
             to
             say
             that
             he
             was
             auerted
             from
             God
             ,
             the
             slaue
             of
             the
             diuel
             ,
             &
             sonne
             of
             perdition
             ,
             which
             is
             plaine
             b●a●●hemie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             is
             truly
             a
             debtor
             that
             bindes
             himselfe
             to
             pay
             the
             debt
             ;
             by
             that
             meanes
             taking
             it
             vpon
             him
             ,
             as
             if
             hee
             were
             hee
             that
             principally
             owes
             the
             money
             .
             e
             It
             is
             no
             blasphemie
             at
             all
             to
             auow
             ,
             that
             our
             Sauiour
             Christ
             ,
             hauing
             taken
             our
             sinnes
             vpon
             him
             ,
             was
             ,
             in
             that
             respect
             ,
             to
             God
             for
             vs
             ,
             as
             euery
             one
             of
             vs
             is
             ,
             in
             himselfe
             ,
             to
             God.
             Doth
             not
             the
             f
             Apostle
             say
             ,
             
               that
               Christ
               hath
               redeemed
               vs
               from
               the
               curse
               of
               the
               law
               ,
               becomming
               a
               curse
               for
               vs
               ?
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Thus
             saith
             the
             holie
             Ghost
             ,
             hee
             which
             knew
             no
             sinne
             
               was
               made
               sinne
               for
               vs
            
             ,
             and
             he
             was
             counted
             with
             sinners
             ,
             Isa.
             53.
             13.
             yet
             so
             ,
             as
             euen
             then
             in
             himselfe
             he
             was
             without
             blot
             ,
             yea
             more
             holy
             then
             all
             men
             and
             Angels
             .
             On
             this
             manner
             said
             Chrysostome
             2.
             
             Cor.
             3.
             
             
               God
               permitted
               Christ
               to
               be
               condemned
               as
               a
               sinner
               .
            
             Again
             ,
             
               He
               made
               the
               iust
               one
               to
               be
            
             a
             sinner
             ,
             
               that
               he
               might
               make
               sinners
               iust
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             sentence
             out
             of
             the
             Prophet
             ,
             
               He
               vvas
               counted
               ●vith
               sinners
            
             ,
             is
             
             expounded
             by
             the
             ●uang●lists
             ,
             that
             he
             was
             so
             taken
             indeede
             ,
             but
             by
             a
             wicked
             Iudge
             ,
             and
             a
             reprohate
             people
             .
             And
             theefore
             if
             you
             allow
             of
             their
             sentence
             ,
             range
             yourselfe
             with
             them
             ,
             asoneof
             their
             number
             .
             S.
             〈◊〉
             by
             him
             produced
             ,
             confirmeth
             the
             same
             ,
             saying
             that
             God
             permitted
             him
             to
             be
             condemned
             as
             a
             sinner
             not
             that
             he
             was
             one
             truly
             Ch●…
             I
             know
             is
             called
             sinne
             by
             S.
             〈◊〉
             ,
             but
             by
             a
             figure
             ,
             ●…ng
             that
             he
             as
             a
             
             sacrifice
             for
             sinne
             ,
             as
             hath
             been
             before
             declared
             .
             The
             same
             blessed
             Apostle
             when
             he
             speaketh
             properly
             ,
             affirmeth
             in
             plaine
             tearmes
             ,
             that
             Christ
             was
             tempted
             like
             vnto
             vs
             ,
             in
             all
             things
             excepting
             sinne
             .
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             wicked
             Iewes
             accounted
             him
             to
             be
             sinfull
             in
             himselfe
             ;
             that
             blasphemie
             wee
             disclaime
             ,
             and
             hold
             him
             to
             haue
             been
             alwaies
             most
             pure
             and
             holy
             ,
             saue
             onely
             for
             our
             sinnes
             charged
             vpon
             him
             ;
             as
             the
             g
             sinnes
             of
             the
             people
             were
             ,
             in
             a
             type
             ,
             laid
             on
             the
             scape
             goate
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               IV.
            
             If
             a
             man
             be
             made
             righteous
             by
             imputation
             ,
             then
             God
             iudgeth
             sinners
             to
             bee
             righteous
             :
             but
             God
             iudgeth
             no
             sinner
             to
             bee
             righteous
             ,
             for
             it
             is
             abhomination
             to
             the
             Lord.
             Answ.
             When
             God
             iustifieth
             a
             sinner
             by
             Christ
             his
             righteousnes
             ,
             at
             the
             same
             time
             ,
             he
             ceaseth
             in
             regard
             of
             guiltinesse
             to
             bee
             a
             sinner
             :
             and
             to
             whom
             God
             imputeth
             righteousnesse
             ,
             them
             hee
             sanctifieth
             at
             the
             very
             same
             instant
             by
             his
             holy
             Spirit
             :
             giuing
             also
             vnto
             originall
             corruption
             his
             deadly
             wound
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               If
               a
               man
               be
               righteous
               onely
               by
               imputation
               ,
               he
               may
               together
               be
               full
               of
               iniquitie
               ,
               vvhereupon
               it
               must
               needs
               follovv
               ,
               that
               God
               doth
               take
               for
               iust
               and
               good
               ,
               him
               that
               is
               both
               vniust
               and
               vvicked
               :
               but
               that
               is
               absurd
               ,
               vvhen
               Gods
               iudgement
               is
               according
               to
               truth
               .
            
             Here
             M.
             Perkins
             yeeldeth
             ,
             
               That
               vvhen
               God
               doth
               impute
               Christs
               iustice
               vnto
               any
               man
               ,
               he
               doth
               together
               sanctifie
               the
               partie
               ,
               giuing
               originall
               sinne
               a
               deadly
               vvound
               .
            
             And
             yet
             else
             where
             he
             said
             ,
             
             
               That
               originall
               sinne
               ,
               vvhich
               remained
               after
               iustification
               in
               the
               party
               ,
               did
               beare
               such
               svvay
               ,
               that
               it
               infected
               all
               the
               vvorkes
               of
               the
               said
               party
               ,
               and
               made
               him
               miserable
               ,
               &c.
               
            
             But
             it
             is
             good
             hearing
             of
             amendment
             ,
             if
             he
             wil
             abide
             in
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             a
             good
             shift
             to
             multiplie
             words
             ,
             when
             you
             know
             not
             what
             to
             say
             .
             Master
             Perkins
             obiection
             and
             answere
             ,
             are
             almost
             in
             as
             few
             words
             as
             you
             make
             the
             obiection
             .
             Is
             this
             to
             pare
             off
             superfluitie
             ?
             Here
             is
             nothing
             altered
             ,
             that
             before
             was
             deliuered
             :
             originall
             sinne
             remaines
             the
             same
             it
             was
             ,
             and
             so
             defiles
             our
             actions
             still
             ,
             but
             it
             hath
             not
             the
             same
             strength
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               V.
            
             That
             which
             Adam
             neuer
             lost
             ,
             was
             neuer
             giuen
             by
             Christ
             :
             but
             he
             neuer
             lost
             imputed
             righteousnesse
             :
             
             therefore
             it
             was
             neuer
             giuen
             vnto
             him
             .
             Ans.
             The
             proposition
             is
             not
             true
             :
             for
             sauing
             faith
             ,
             that
             was
             neuer
             lost
             by
             Adam
             ,
             is
             giuen
             to
             vs
             in
             Christ
             :
             and
             Adam
             neuer
             had
             this
             priuiledge
             ,
             that
             after
             the
             first
             grace
             should
             follow
             the
             *
             second
             :
             and
             thereupon
             beeing
             left
             to
             himselfe
             ,
             hee
             fell
             from
             God
             :
             and
             yet
             this
             mercie
             is
             vouchsafed
             to
             all
             beleeuers
             ,
             that
             after
             their
             first
             conuersion
             God
             wil
             stil
             confirme
             them
             with
             new
             grace
             :
             and
             by
             this
             meanes
             ,
             they
             perseuere
             vnto
             the
             ende
             .
             And
             whereas
             they
             say
             ,
             that
             Adam
             had
             not
             imputed
             righteousnesse
             :
             I
             answere
             ,
             that
             hee
             had
             the
             same
             for
             substance
             though
             not
             for
             the
             manner
             of
             applying
             by
             imputation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             fift
             reason
             ,
             is
             inuerted
             by
             M.
             Perkins
             ,
             but
             may
             be
             rightly
             framed
             thus
             .
             
               Christ
               restored
               vs
               that
               iustice
               vvhich
               vve
               lost
               by
               Adams
               fall
               ,
               but
               by
               him
               vve
               lost
               inherent
               iustice
               ,
            
             ergo
             
               By
               Christ
               vve
               are
               restored
               to
               inherent
               iustice
               .
            
             The
             Maior
             is
             gathered
             out
             of
             S.
             Paul
             ,
             who
             affirmeth
             ,
             that
             we
             receiue
             
             more
             by
             Christ
             ,
             then
             we
             lost
             by
             Adam
             :
             And
             is
             Saint
             Jreneus
             ,
             and
             Saint
             Augustines
             most
             expresse
             doctrine
             ,
             who
             say
             ,
             
               Hovv
               are
               vve
               saide
               to
               be
               renevved
               ,
               if
               vve
               receiue
               not
               againe
               vvhich
               the
               first
               man
               lost
               ,
               &
               c
               ?
               Jmmortality
               of
               body
               vve
               receiue
               not
               ,
               but
               vve
               receiue
               iustice
               from
               the
               vvhich
               he
               sell
               through
               sinne
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             conclusion
             was
             to
             the
             purpose
             ,
             though
             one
             of
             the
             propositions
             (
             as
             he
             hath
             prooued
             ,
             and
             you
             grant
             by
             not
             answering
             )
             was
             false
             .
             But
             the
             reason
             as
             you
             frame
             it
             is
             nothing
             at
             all
             against
             vs
             :
             for
             we
             denie
             not
             that
             we
             receiue
             inherent
             iustice
             by
             Christ
             ,
             but
             that
             to
             bee
             iustified
             is
             to
             bee
             righteous
             in
             Gods
             fight
             by
             inherent
             righteousnes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               VI.
            
             Iustification
             is
             eternall
             :
             but
             the
             imputation
             of
             Christ
             his
             righteousnesse
             is
             not
             eternall
             ,
             for
             it
             ceaseth
             in
             the
             ende
             of
             this
             life
             :
             therefore
             it
             is
             not
             that
             which
             iustifieth
             a
             sinner
             .
             Answ.
             The
             imputation
             of
             Christs
             righteousnesse
             is
             euerlasting
             :
             for
             he
             that
             is
             esteemed
             righteous
             in
             this
             life
             by
             Christ
             his
             righteousnes
             ,
             is
             accepted
             as
             righteous
             for
             euer
             ;
             and
             the
             remission
             
             of
             sinnes
             granted
             in
             this
             life
             ,
             is
             for
             euer
             continued
             .
             And
             though
             sanctification
             be
             perfect
             in
             the
             world
             to
             come
             ,
             yet
             shall
             it
             not
             iustifie
             :
             for
             wee
             must
             conceiue
             it
             no
             otherwise
             after
             this
             life
             ,
             but
             as
             a
             fruit
             springing
             from
             the
             imputed
             righteousnes
             of
             Christ
             ,
             without
             which
             it
             could
             not
             be
             .
             And
             a
             good
             childe
             will
             not
             cast
             away
             the
             first
             garment
             ,
             because
             his
             father
             giues
             a
             second
             .
             And
             what
             if
             inward
             righteousnesse
             be
             perfect
             in
             the
             ende
             of
             this
             life
             ,
             shal
             we
             therefore
             make
             it
             the
             matter
             of
             our
             iustification
             ?
             God
             forbid
             .
             For
             the
             righteousnesse
             whereby
             sinners
             are
             iustified
             ,
             must
             be
             had
             in
             the
             time
             of
             this
             life
             ,
             before
             the
             panges
             of
             death
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             sixt
             and
             last
             reason
             for
             Catholikes
             is
             ,
             
               The
               iustice
               of
               the
               faithfull
               is
               eternall
               ,
               ●uieth
               after
               this
               life
               ,
               and
               is
               ●…ned
               in
               bea●en
               ,
               but
               Christs
               imputed
               iustice
               ceaseth
               in
               the
               end
               of
               this
               life
               .
            
             eigo
             .
          
           
             M.
             Perkins
             answereth
             .
             First
             ,
             that
             imputed
             righteousnes
             continueth
             with
             vs
             for
             euer
             ,
             and
             that
             in
             heauen
             ,
             we
             all
             haue
             no
             other
             .
             Secondly
             ,
             that
             perhaps
             in
             the
             end
             of
             this
             life
             ,
             in
             ward
             righteousnes
             shall
             be
             perfect
             ,
             and
             then
             without
             perhaps
             it
             shal
             be
             most
             perfect
             in
             heauen
             .
             So
             that
             one
             part
             of
             this
             answere
             ,
             ouerthroweth
             the
             other
             .
             Wherfore
             I
             need
             not
             stand
             vpon
             it
             ,
             but
             will
             pro●eed
             to
             fortifie
             our
             partie
             ,
             with
             some
             authorities
             ,
             taken
             both
             forth
             of
             the
             holy
             Scriptures
             ,
             and
             auncient
             Fathers
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             are
             many
             pitifull
             shifts
             in
             this
             answere
             .
             First
             Master
             Perkins
             denies
             the
             assumption
             ;
             which
             you
             leaue
             so
             ouerthrowne
             ,
             and
             runne
             to
             fortifie
             your
             owne
             partie
             .
             Secondly
             ,
             he
             giueth
             the
             reason
             of
             his
             deniall
             ,
             That
             acceptation
             of
             vs
             ,
             as
             righteous
             ,
             and
             forgiuenes
             of
             sinnes
             shall
             be
             continued
             in
             heauen
             .
             Thirdly
             ,
             he
             saith
             not
             that
             wee
             shall
             haue
             no
             other
             righteousnes
             in
             heauen
             ,
             but
             the
             quite
             contrarie
             ,
             viz.
             sanctification
             ,
             which
             is
             inherent
             righteousnes
             ,
             here
             imperfect
             .
             Fourthly
             ,
             he
             puts
             it
             not
             to
             perhaps
             ,
             but
             resolutly
             affirmes
             ,
             that
             sanctification
             shall
             be
             perfect
             in
             the
             end
             of
             this
             life
             .
             Fiftly
             ,
             there
             is
             not
             in
             his
             speech
             so
             much
             as
             a
             shew
             of
             any
             contradiction
             ;
             which
             ariseth
             wholy
             from
             that
             clause
             foysted
             in
             by
             you
             ;
             
               we
               shall
               haue
               no
               other
            
             .
             Lastly
             ,
             as
             any
             man
             may
             
             discerne
             ,
             you
             change
             Master
             Perkins
             conclusion
             ,
             and
             so
             his
             whole
             reason
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             first
             place
             I
             take
             out
             of
             these
             words
             of
             S.
             
               Paul
               ,
               And
               these
               things
            
             
             
               certes
               ,
               vvere
               you
               ,
               (
               Dronkers
               ,
               Couetous
               ,
               Fornicators
               .
            
             &c.
             )
             
               But
               you
               are
               VVashed
               ,
               you
               are
               Sanctified
               ,
               you
               are
               Iustified
               in
               the
               name
               of
               our
               Lord
               Iesus
               Christ
               and
               in
               the
               spirit
               of
               our
               Lord
               :
            
             Here
             iustification
             by
             the
             best
             interpreters
             
             iudgement
             is
             defined
             ,
             to
             consist
             in
             those
             actions
             of
             washing
             vs
             from
             our
             sins
             ,
             and
             of
             infusion
             of
             Gods
             holy
             gifts
             by
             the
             holy
             Ghost
             in
             the
             name
             ,
             and
             the
             sake
             of
             Christ
             Iesus
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             I
             answere
             ,
             as
             before
             ,
             that
             the
             Fathers
             often
             take
             iustification
             for
             sanctification
             also
             .
             Secondly
             ,
             I
             say
             h
             Bellarmine
             ,
             out
             of
             whom
             you
             take
             this
             ,
             hath
             deceiued
             you
             .
             i
             Chrysostome
             doth
             not
             make
             iustification
             consist
             in
             those
             actions
             of
             washing
             ,
             &c.
             his
             words
             are
             these
             :
             
               God
               hath
               washed
               vs
               ;
               and
               not
               that
               onely
               ,
               but
               hath
               sanctified
               vs
               ;
               neither
               that
               onely
               ,
               but
               hath
               iustified
               vs.
            
             Now
             if
             washing
             and
             sanctifying
             be
             iustifying
             ,
             in
             Chrysostoms
             iudgement
             ,
             how
             doth
             he
             rise
             from
             one
             to
             another
             ,
             as
             diuers
             things
             ?
             k
             Theophylact
             makes
             them
             diuers
             ,
             at
             least
             in
             nature
             :
             
               God
               hath
               clensed
               you
               from
               them
            
             (
             saith
             
               Theophylact
               )
               yea
               and
               sanctified
               you
               .
               How
               ?
               By
               iustifying
               you
               ,
            
             faith
             he
             ,
             
               for
               he
               hath
               washed
               you
               :
               then
               afterward
               ,
               iustifying
               he
               hath
               sanctified
               you
               .
            
             l
             Theodoret
             expounds
             the
             place
             of
             forgiuenes
             of
             sins
             in
             baptisme
             .
             Your
             m
             ordinarie
             glosse
             applies
             washing
             to
             baptisme
             ;
             sanctifying
             to
             the
             holy
             Ghost
             giuen
             vs
             ,
             that
             wee
             may
             worke
             well
             ;
             and
             iustifying
             ,
             to
             our
             working
             well
             .
             n
             Ambrose
             saith
             ,
             
               that
               in
               baptisme
               he
               that
               beleeues
               is
               washed
               ,
               is
               iustified
               in
               the
               name
               of
               the
               Lord
               ,
               and
               is
               adopted
               a
               sonne
               to
               God
               ,
               by
               the
               spirit
               of
               our
               God.
            
             But
             neuer
             a
             one
             of
             these
             saith
             ,
             that
             iustification
             consists
             in
             these
             actions
             of
             washing
             ,
             and
             infusion
             of
             Gods
             gifts
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             like
             description
             of
             our
             iustification
             is
             in
             S.
             
               Paul.
               Of
               his
               mercie
               he
            
             
             
               hath
               saued
               vs
               by
               the
               lauer
               of
               regeneration
               ,
               and
               renewing
               of
               the
               holy
               Ghost
               ,
               vvhom
               he
               hath
               povvred
               into
               vs
               abundantly
               ,
               through
               Iesus
               Christ
               our
               Sauiour
               ,
               that
               being
               iustified
               by
               his
               grace
               ,
               vve
               may
               be
               heires
               in
               hope
               (
               and
               not
               in
               certainety
               of
               faith
               )
               of
               life
               euerlasting
               .
            
             Where
             the
             Apostle
             inferring
             that
             
             being
             iustified
             by
             his
             grace
             ,
             declareth
             that
             in
             the
             words
             before
             he
             had
             described
             the
             same
             iustification
             ,
             to
             consist
             in
             our
             new
             birth
             of
             Baptisme
             ,
             and
             the
             ●enewing
             of
             oursoules
             ,
             by
             the
             infusion
             of
             his
             heauenly
             giftes
             ,
             vvhich
             God
             of
             his
             mercy
             did
             bestow
             vpon
             vs
             for
             his
             Sonne
             Chrsts
             sake
             .
          
           
           
             This
             is
             but
             your
             glosse
             .
             For
             the
             grace
             of
             God
             ,
             in
             that
             place
             ,
             signifies
             the
             fauour
             of
             God
             :
             as
             o
             otherwhere
             the
             same
             phrase
             doth
             ;
             or
             the
             loue
             of
             Christ
             :
             who
             (
             as
             p
             Lyra
             there
             saith
             )
             makes
             vs
             the
             adopted
             sons
             of
             God.
             q
             Caietan
             makes
             an
             opposition
             betwixt
             Gods
             grace
             and
             our
             workes
             ,
             as
             the
             r
             Apostle
             doth
             :
             
               If
               it
               be
               of
               grace
               ,
               it
               is
               no
               more
               of
               workes
               .
            
             So
             doth
             s
             Chrysostom
             and
             Theophylact
             vnderstand
             it
             ,
             of
             fauour
             ,
             not
             of
             debt
             :
             
               For
               if
               he
               saued
               vs
            
             t
             
               by
               fauour
               ,
               When
               we
               were
               desperate
               and
               cast
               away
               ;
               much
               more
            
             (
             saith
             
               Theophylact
               )
               shall
               he
               giue
               vs
               those
               good
               things
               to
               come
               ,
               now
               we
               are
               iustified
               ,
               as
               the
            
             u
             
               Apostle
               saith
               ;
               If
               when
               we
               were
               enemies
               we
               were
               reconciled
               to
               God
               by
               the
               death
               of
               his
               Sonne
               ,
               much
               more
               being
               reconciled
               ,
               wee
               shall
               be
               saued
               by
               his
               life
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Many
             other
             places
             I
             omit
             for
             breuity
             sake
             ,
             and
             will
             be
             content
             to
             
             cite
             few
             Fathers
             ,
             because
             the
             best
             learned
             of
             our
             aduersaries
             do
             confesse
             that
             they
             be
             all
             against
             them
             ,
             as
             I
             haue
             shewed
             before
             .
          
           
             First
             ,
             S.
             Augustine
             saith
             ,
             
               That
               this
               iustice
               of
               ours
            
             ,
             (
             which
             they
             call
             righteousnes
             )
             
               is
               the
               grace
               of
               Christ
               ,
               regenerating
               vs
               by
               the
               holy
               Ghost
               ;
               And
               is
               a
               beautie
               of
               our
               invvard
               man.
               It
               is
               the
               renuing
               of
               the
               reasonable
               part
               of
               our
               soule
               .
            
             And
             twenty
             other
             such
             like
             ,
             whereby
             he
             manifestly
             declareth
             ,
             our
             iustice
             to
             be
             inherent
             ,
             and
             not
             the
             imputed
             iustice
             of
             Christ.
             Let
             him
             suffice
             for
             the
             Latin
             Fathers
             .
             And
             S.
             Cyrill
             for
             the
             Greekes
             ,
             who
             of
             our
             iustification
             writeth
             thus
             .
             
               The
               spirit
               is
               a
               heate
               ,
               vvho
               as
               soone
               as
               he
               hath
               povvred
               charity
               into
               vs
               ,
               and
               hath
               vvith
               the
               fire
               of
               it
               ,
               inflamed
               our
               minds
               ,
               vve
               haue
               euen
               then
               obtained
               iustice
               .
            
          
           
             In
             the
             x
             first
             place
             alleaged
             by
             you
             ,
             there
             is
             no
             such
             matter
             :
             onely
             Austin
             proues
             against
             the
             Pelagians
             ,
             that
             we
             are
             not
             sinners
             from
             Adam
             ,
             by
             imitation
             alone
             ;
             because
             then
             we
             should
             also
             be
             righteous
             from
             Christ
             by
             nothing
             but
             imitation
             .
          
           
             In
             the
             y
             Epistle
             to
             Consentius
             he
             speakes
             not
             of
             that
             righteousnes
             ,
             whereby
             wee
             are
             iustified
             ,
             but
             of
             that
             which
             is
             inherent
             .
             
               What
               other
               thing
            
             (
             saith
             he
             )
             
               is
               iustice
               in
               vs
               ,
               or
               any
               other
               vertue
               ,
               by
               which
               we
               liue
               orderly
               ,
               and
               wisely
               ,
               than
               the
               beautie
               of
               the
               inward
               man
               ?
            
             This
             is
             true
             of
             those
             graces
             we
             receiue
             by
             sanctification
             .
          
           
             z
             He
             doth
             not
             say
             ,
             that
             the
             grace
             by
             which
             we
             are
             iustified
             is
             the
             renewing
             of
             the
             reasonable
             part
             of
             our
             soule
             ,
             but
             that
             the
             renewing
             of
             Gods
             image
             in
             vs
             ,
             is
             the
             renewing
             of
             
             that
             part
             .
             Now
             this
             is
             done
             by
             sanctification
             ,
             not
             by
             iustification
             properly
             taken
             .
          
           
             I
             can
             finde
             no
             such
             thing
             in
             that
             booke
             of
             a
             Cyrill
             ;
             but
             if
             euer
             he
             spake
             so
             ,
             what
             is
             that
             against
             vs
             ?
             who
             easily
             grant
             that
             we
             are
             inherently
             righteous
             ,
             as
             soone
             as
             the
             sanctifying
             spirit
             of
             God
             hath
             kindled
             the
             fire
             of
             loue
             in
             our
             hearts
             .
          
           
             II.
             Difference
             about
             the
             manner
             of
             Iustification
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             All
             ,
             both
             Papists
             and
             Protestants
             agree
             ,
             that
             a
             sinner
             is
             iustified
             by
             faith
             .
             This
             agreement
             is
             onely
             in
             worde
             ,
             and
             the
             difference
             betweene
             vs
             is
             great
             in
             deede
             .
             And
             it
             may
             be
             reduced
             to
             these
             three
             heads
             .
             First
             ,
             the
             Papist
             saying
             that
             a
             man
             is
             iustified
             by
             faith
             :
             vnderstandeth
             a
             general
             or
             a
             Catholike
             faith
             ,
             whereby
             a
             man
             beleeueth
             the
             articles
             of
             religion
             to
             bee
             true
             .
             But
             we
             hold
             that
             the
             faith
             which
             iustifieth
             ,
             is
             a
             particular
             faith
             whereby
             we
             applie
             to
             our selues
             the
             promises
             of
             righteousnesse
             and
             life
             euerlasting
             by
             Christ.
             And
             that
             our
             opinion
             is
             the
             truth
             ,
             I
             haue
             
             proued
             before
             :
             but
             I
             will
             adde
             a
             reason
             or
             twaine
             .
          
           
             
               Reason
               I.
            
             The
             faith
             whereby
             we
             liue
             ,
             is
             that
             faith
             whereby
             we
             are
             iustified
             :
             but
             the
             faith
             whereby
             we
             liue
             spiritually
             ,
             is
             a
             particular
             faith
             wherby
             we
             apply
             Christ
             vnto
             our selues
             ,
             as
             Paul
             saith
             ,
             Gal.
             2.
             20.
             
             
               I
               liue
            
             ,
             that
             is
             ,
             spiritually
             ,
             
               by
               the
               faith
               of
               the
               sonne
               of
               God
               :
            
             which
             faith
             he
             sheweth
             to
             be
             a
             particular
             faith
             in
             Christ
             ,
             in
             the
             very
             wordes
             following
             ,
             
               who
               hath
            
             loued
             me
             ,
             
               and
               giuen
               himselfe
               for
               me
            
             ,
             particularly
             :
             and
             in
             this
             manner
             of
             beleeuing
             Paul
             was
             and
             is
             an
             example
             to
             all
             that
             are
             to
             be
             saued
             .
             1.
             
             Tim.
             1.
             16.
             and
             Phil.
             3.
             15.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Ans.
             The
             ●aior
             I
             admit
             ,
             and
             deny
             the
             Minor
             :
             and
             say
             that
             the
             proofe
             is
             not
             to
             purpose
             .
             For
             in
             the
             Minor
             he
             speaketh
             of
             faith
             ,
             vvhereby
             vve
             apply
             Christs
             merits
             vnto
             ourselues
             ,
             making
             them
             ours
             ,
             in
             the
             proofe
             S.
             Paul
             saith
             only
             ,
             that
             Christ
             died
             for
             him
             in
             particular
             .
             He
             makes
             no
             mention
             of
             his
             apprehending
             of
             Christs
             iustice
             ,
             and
             making
             of
             it
             his
             owne
             ,
             which
             are
             very
             distinct
             things
             .
             All
             Catholikes
             beleeue
             with
             Saint
             
             Paul
             ,
             that
             Christ
             dyed
             ,
             as
             for
             all
             men
             in
             generall
             :
             so
             for
             euery
             man
             in
             particular
             ,
             yea
             and
             that
             his
             loue
             vvas
             so
             exceeding
             great
             tovvards
             mankind
             ,
             that
             he
             vvould
             vvillingly
             haue
             bestovved
             his
             life
             ,
             for
             the
             redemption
             of
             one
             only
             man.
             But
             hereupon
             it
             doth
             not
             follovv
             ,
             that
             euery
             man
             
             may
             lay
             hands
             vpon
             Christs
             righteousnes
             ,
             and
             apply
             it
             to
             himselfe
             (
             or
             else
             Tu●…s
             .
             Iovves
             ,
             Heretikes
             ,
             and
             euill
             Catholikes
             ,
             might
             make
             verie
             bold
             with
             him
             )
             but
             must
             first
             doe
             those
             things
             vvhich
             he
             requires
             at
             their
             hands
             ,
             to
             be
             made
             partakers
             of
             his
             inestimable
             merits
             :
             as
             to
             repent
             them
             hartely
             of
             their
             sins
             ,
             to
             beleeue
             and
             hope
             in
             him
             ,
             to
             be
             baptized
             ,
             and
             to
             haue
             a
             full
             purpose
             to
             obserue
             all
             his
             commandements
             .
             Which
             M.
             〈◊〉
             also
             confesseth
             that
             allmen
             haue
             not
             only
             promised
             ,
             but
             also
             ●ov●ed
             in
             Baptisme
             .
             Novv
             because
             vve
             are
             not
             assured
             that
             vve
             
             shall
             performe
             all
             〈◊〉
             ,
             therefore
             vve
             may
             not
             so
             presumptuously
             apply
             vnto
             oursel●es
             ,
             Christs
             righteousnes
             ,
             and
             life
             euerlasting
             ,
             although
             vve
             beleeue
             that
             he
             died
             for
             euery
             one
             of
             vs
             in
             particular
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             vvhich
             follovveth
             in
             M.
             Perkins
             hath
             no
             colour
             of
             probability
             :
             that
             S.
             Paul
             in
             this
             manner
             of
             beleefe
             ,
             that
             is
             ,
             in
             applying
             to
             himselfe
             Christs
             merits
             :
             vvas
             an
             example
             to
             all
             that
             are
             saued
             .
             See
             the
             places
             
             good
             Reader
             ,
             and
             learne
             to
             bevvare
             the
             bold
             vnskilfulnes
             of
             sectaries
             .
             For
             there
             is
             not
             a
             vvord
             sounding
             that
             vvay
             ,
             but
             only
             hovv
             he
             hauing
             receiued
             mercy
             ,
             vvas
             made
             an
             example
             of
             patience
             .
          
           
             Master
             Perkins
             prooues
             his
             minor
             thus
             :
             
               
                 The
                 faith
                 ,
                 by
                 which
                 Paul
                 liued
                 ,
                 was
                 a
                 particular
                 faith
                 ,
                 whereby
                 he
                 applied
                 Christ
                 to
                 himselfe
                 .
              
               
                 But
                 the
                 faith
                 ,
                 by
                 which
                 we
                 liue
                 ,
                 is
                 the
                 faith
                 by
                 which
                 Paul
                 liued
                 .
              
               
                 Therefore
                 the
                 faith
                 by
                 which
                 we
                 liue
                 ,
                 is
                 a
                 particular
                 faith
                 ,
                 whereby
                 we
                 applie
                 Christ
                 to
                 our selues
                 .
              
            
          
           
             The
             proposition
             Master
             Perkins
             prooues
             by
             the
             b
             Apostles
             testimonie
             ;
             where
             he
             doth
             particularly
             apply
             Christ
             to
             himselfe
             ,
             as
             hauing
             loued
             him
             ,
             and
             died
             for
             him
             .
             You
             answere
             ,
             that
             S.
             Paul
             makes
             no
             mention
             of
             his
             apprehending
             of
             Christs
             iustice
             ;
             no
             more
             doth
             Master
             Perkins
             in
             his
             proposition
             .
             But
             the
             Apostle
             mentions
             such
             a
             particular
             faith
             ,
             as
             Master
             Perkins
             speakes
             of
             ,
             viz.
             a
             perswasion
             that
             Christs
             benefits
             belong
             to
             him
             in
             particular
             ,
             and
             that
             Christ
             hath
             particularly
             loued
             him
             ;
             which
             is
             to
             apprehend
             Christ.
             And
             this
             is
             another
             manner
             of
             matter
             ,
             than
             to
             hold
             that
             Christ
             died
             for
             euery
             particular
             man
             ;
             which
             the
             diuels
             no
             doubt
             doe
             acknowledge
             .
          
           
             The
             assumption
             is
             euident
             of
             it selfe
             :
             for
             there
             is
             no
             question
             ,
             
             but
             that
             all
             which
             are
             iustified
             ,
             haue
             and
             liue
             by
             the
             same
             faith
             .
             But
             Master
             Perkins
             sets
             out
             the
             matter
             by
             two
             places
             of
             scripture
             :
             in
             the
             former
             whereof
             ,
             c
             the
             Apostle
             propounds
             himselfe
             to
             all
             men
             ,
             as
             an
             example
             of
             Gods
             mercie
             ,
             that
             they
             may
             assure
             them selues
             ,
             that
             if
             they
             will
             beleeue
             in
             Christ
             ,
             as
             hee
             did
             ,
             they
             should
             haue
             forgiuenes
             of
             their
             sinnes
             ,
             as
             he
             had
             .
             In
             d
             the
             latter
             ,
             hauing
             shewed
             that
             he
             cast
             off
             all
             confidence
             in
             his
             owne
             righteousnes
             ,
             and
             accounted
             it
             as
             dung
             ,
             resting
             onely
             vpon
             God
             for
             his
             righteousnes
             ,
             by
             faith
             in
             Iesus
             Christ
             ;
             he
             exhorts
             all
             men
             to
             follow
             his
             example
             ,
             both
             in
             faith
             and
             holinesse
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               11.
            
             
             That
             which
             we
             are
             to
             aske
             of
             God
             in
             prayer
             ,
             wee
             must
             beleeue
             it
             shall
             be
             giuen
             vs
             ,
             as
             wee
             aske
             it
             :
             but
             in
             prayer
             wee
             are
             to
             aske
             the
             pardon
             of
             our
             owne
             sinnes
             ,
             and
             the
             merit
             of
             Christs
             righteousnesse
             for
             our selues
             :
             therefore
             wee
             must
             beleeue
             the
             same
             particularly
             .
             The
             proposition
             is
             a
             rule
             of
             Gods
             word
             ,
             requiring
             that
             in
             euery
             petition
             wee
             bring
             a
             particular
             faith
             ,
             whereby
             wee
             beleeue
             ,
             that
             the
             thing
             lawfully
             asked
             ,
             shall
             bee
             giuen
             accordingly
             ,
             Mark.
             11.
             24.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Of
             the
             Maior
             much
             hath
             been
             said
             before
             ,
             here
             I
             admit
             it
             ,
             all
             due
             circumstances
             
             of
             prayer
             being
             obserued
             ,
             and
             deny
             that
             vve
             must
             pray
             ,
             that
             our
             Sauiour
             Christ
             Iesus
             merits
             may
             be
             made
             ours
             in
             particular
             ,
             for
             that
             vvere
             greatly
             to
             abase
             them
             :
             but
             good
             Christians
             pray
             ,
             that
             through
             the
             infinite
             value
             of
             those
             his
             merits
             ;
             our
             sinnes
             may
             be
             forgiuen
             ,
             and
             a
             iustice
             proportionable
             vnto
             our
             capacity
             ,
             may
             be
             powred
             into
             our
             souls
             ,
             vvhereby
             vve
             may
             leade
             a
             vertuous
             life
             ,
             and
             make
             a
             blessed
             end
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             no
             abasing
             of
             our
             Sauiours
             merits
             ,
             that
             is
             ,
             of
             his
             obedience
             to
             the
             morall
             law
             ,
             and
             his
             suffrings
             ,
             that
             they
             should
             be
             communicated
             to
             euery
             member
             of
             his
             mysticall
             body
             ,
             for
             their
             iustification
             ;
             as
             long
             as
             the
             worke
             of
             redemption
             remaines
             proper
             to
             him
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             minor
             is
             also
             euident
             ,
             neither
             can
             it
             be
             denied
             :
             for
             we
             are
             taught
             by
             Christ
             himselfe
             to
             pray
             on
             this
             manner
             ,
             
               Forgiue
               vs
               our
               debts
            
             :
             and
             to
             it
             we
             say
             ,
             Amen
             ,
             
             that
             is
             ,
             that
             our
             petitions
             shall
             without
             all
             doubt
             bee
             graunted
             vnto
             vs.
             August
             .
             serm
             .
             de
             temp
             .
             182.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             it
             is
             goodly
             to
             behold
             ,
             hovv
             Master
             Perkins
             proueth
             that
             vve
             must
             pray
             ,
             that
             Christs
             righteousnes
             may
             be
             made
             our
             particular
             iustice
             ,
             because
             saith
             he
             ,
             
               VVe
               are
               taught
               in
               the
            
             Pater
             noster
             ,
             
               to
               pray
               in
               this
               manner
            
             :
             forgiue
             vs
             our
             debts
             ,
             
               and
               to
               this
               vve
               must
               say
            
             Amen
             ,
             
               vvhich
               is
               as
               much
               to
               say
               as
               our
               petition
               is
               graunted
               .
            
             I
             thinke
             the
             poore
             mans
             vvits
             vvere
             gone
             a
             pilgrimage
             ,
             vvhen
             he
             vvrote
             thus
             .
             Good
             Sir
             ,
             cannot
             our
             sins
             or
             debts
             be
             forgiuen
             ,
             vvithout
             vve
             applie
             Christs
             righteousnes
             to
             vs
             in
             particular
             ?
             vve
             say
             yes
             .
             Doe
             not
             then
             so
             simpl●…
             begge
             that
             vvhich
             is
             in
             question
             ,
             nor
             take
             that
             for
             giuen
             ,
             vvhich
             vvill
             neuer
             be
             graunted
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Our
             sins
             cannot
             be
             forgiuen
             ,
             without
             that
             part
             of
             Christs
             merits
             be
             applied
             to
             vs
             ,
             by
             which
             sinne
             is
             satisfied
             for
             .
             As
             all
             men
             sinned
             in
             Adam
             ,
             so
             all
             men
             satisfie
             for
             sin
             in
             Christ
             ,
             namely
             all
             men
             ,
             that
             by
             faith
             are
             one
             with
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             a
             vvord
             vvith
             you
             by
             the
             vvay
             .
             Your
             righteous
             man
             must
             ouerskippe
             that
             petition
             of
             the
             
               Pater
               nos●er
               (
               sorgiue
               vs
               our
               debts
               )
            
             for
             he
             is
             wel
             
             assured
             ,
             that
             his
             debts
             be
             alreadie
             pardoned
             .
             For
             at
             the
             very
             first
             instant
             that
             he
             had
             faith
             ,
             he
             had
             Christs
             righteousnes
             applied
             to
             him
             ,
             and
             therby
             assurance
             both
             of
             the
             pardon
             of
             sinnes
             ,
             and
             of
             life
             euerlasting
             .
             Wherfore
             he
             cannot
             vvithout
             infidelity
             ,
             distiust
             of
             his
             former
             iustification
             ,
             or
             pray
             for
             remission
             of
             his
             debts
             :
             but
             follovving
             the
             famous
             example
             of
             that
             formall
             Pharisie
             ,
             in
             lievv
             of
             demaunding
             pardon
             ,
             may
             vvell●ay
             .
             O
             
             
               God
               〈◊〉
               giue
               thee
               thankes
               that
               I
               am
               not
               as
               the
               rest
               of
               men
               ,
               extortioners
               ,
               v●●ust
               ,
            
             *
             
               aduo●t●re●s
               ,
               as
               also
               these
               Papists
               :
            
             Fearing
             the
             remission
             of
             my
             sins
             ,
             or
             the
             certainty
             of
             my
             saluation
             ,
             but
             am
             vvel
             assured
             therof
             ,
             and
             of
             Christs
             ovvne
             righteousnes
             too
             ,
             and
             so
             forth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             How
             false
             and
             idle
             this
             obiection
             is
             ,
             it
             hath
             appeared
             alreadie
             :
             we
             haue
             not
             assurance
             either
             at
             the
             first
             ,
             or
             at
             all
             (
             ordinarily
             )
             but
             with
             some
             doubting
             now
             and
             then
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             here
             note
             ,
             that
             the
             Church
             of
             Rome
             in
             the
             doctrine
             of
             iustification
             by
             faith
             cuts
             off
             the
             principal
             partand
             propertie
             thereof
             .
             For
             in
             iustifying
             faith
             two
             things
             are
             required
             :
             first
             Knowledge
             reuealed
             in
             the
             word
             touching
             the
             meanes
             of
             saluation
             :
             secondly
             ,
             an
             Applying
             of
             things
             knowne
             vnto
             our selues
             ,
             which
             some
             call
             affiance
             .
             Now
             the
             first
             ,
             they
             acknowledge
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             So
             then
             by
             M.
             Perkins
             ovvne
             confession
             ,
             Catholikes
             haue
             true
             knowledge
             of
             the
             means
             of
             saluation
             ,
             d●en
             h●
             ▪
             and
             his
             fellovves
             erre
             miserably
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             Papists
             acknowledge
             in
             generall
             the
             meanes
             of
             saluation
             ,
             namely
             the
             mercie
             of
             God
             in
             Christ
             :
             but
             they
             faile
             much
             ,
             both
             in
             the
             true
             vnderstanding
             of
             that
             they
             hold
             ,
             and
             in
             diuers
             particulars
             necessarily
             belonging
             to
             the
             truth
             of
             that
             doctrine
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             But
             the
             second
             ,
             which
             is
             the
             very
             substance
             and
             principall
             part
             thereof
             they
             denie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Catholikes
             teach
             men
             also
             to
             haue
             a
             firme
             hope
             ,
             and
             a
             great
             confidence
             
             of
             obtaining
             saluation
             ,
             through
             the
             mercy
             of
             God
             ,
             and
             me●●ts
             of
             Christs
             Passion
             .
             So
             they
             performe
             their
             duty
             towards
             God
             ,
             and
             their
             neighbour
             ,
             or
             else
             die
             with
             true
             repentance
             .
             But
             for
             a
             man
             at
             his
             first
             conuersion
             ,
             to
             ass●…e
             himselfe
             by
             saith
             of
             Christs
             righteousnes
             ,
             and
             life
             euerlasting
             ;
             without
             condition
             of
             doing
             those
             things
             ,
             he
             ought
             to
             doe
             ,
             that
             we
             Catholikes
             affirme
             to
             be
             ,
             not
             any
             gift
             of
             faith
             ,
             but
             the
             haynous
             crime
             of
             presumption
             ,
             which
             is
             a
             sinne
             against
             the
             Holy
             Ghost
             ,
             not
             pardonable
             ,
             neither
             in
             this
             life
             ,
             nor
             in
             the
             world
             to
             come
             .
          
           
             Neither
             doe
             we
             teach
             any
             such
             assurance
             ,
             as
             this
             man
             so
             oft
             harps
             vpon
             :
             and
             if
             wee
             did
             ,
             it
             cannot
             be
             a
             sinne
             against
             the
             holy
             Ghost
             ,
             being
             of
             ignorance
             ,
             and
             not
             of
             malice
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               III.
            
             The
             iudgement
             of
             the
             auncient
             Church
             .
             *
             
               August
               .
               I
               demaund
               now
               ,
               dost
               thou
               beleeue
               in
               Christ
               ,
               O
               sinner
               ?
               Thou
               saist
               ,
               I
               beleeue
               .
               What
               beleeuest
               thou
               ?
               that
               all
               thy
               sinnes
               may
               freely
               bee
               pardoned
               by
               him
               .
            
             Thou
             hast
             that
             which
             thou
             hast
             beleeued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             third
             reason
             ,
             is
             drawne
             from
             the
             consent
             of
             the
             auncient
             
             Church
             ,
             of
             which
             for
             fashion
             sake
             to
             make
             some
             shew
             ,
             he
             often
             speaketh
             ,
             but
             can
             seldome
             find
             any
             one
             sentence
             in
             them
             ,
             that
             f●●s
             his
             purpose
             ,
             as
             you
             may
             see
             in
             this
             sentence
             of
             Saint
             Augustine
             ,
             cited
             by
             him
             .
             Augustine
             saith
             .
             
               J
               demaund
               novv
               ,
               dost
               thou
               beleeue
               in
               Christ
               ,
               O
               sinner
               ?
               thou
               sa●…st
               J
               beleeue
               :
               vvhat
               beleeuest
               thou
               ,
               that
               all
               thy
               sinnes
               may
               freely
               be
               pardoned
               by
               him
               ?
               thou
               h●st
               that
               vvhich
               thou
               beleeuest
               .
            
             See
             ,
             here
             is
             neither
             applying
             of
             Christs
             righteousnes
             ,
             vnto
             vs
             by
             faith
             ,
             nor
             so
             much
             as
             beleeuing
             our
             sinnes
             to
             be
             pardoned
             through
             him
             ,
             but
             that
             they
             may
             be
             pardoned
             by
             him
             .
             So
             there
             is
             not
             one
             word
             for
             〈◊〉
             .
             Perkins
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             e
             There
             is
             this
             for
             Master
             Perkins
             ,
             though
             you
             will
             not
             see
             it
             ,
             that
             hee
             which
             beleeues
             in
             Christ
             ,
             for
             the
             pardon
             of
             sins
             ,
             hath
             that
             which
             he
             beleeues
             :
             that
             is
             ,
             vpon
             this
             faith
             is
             pardoned
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Bernard
             .
             
               The
               Apostle
               thinketh
               that
               a
               man
               is
               iustified
            
             
             
               freely
               by
               faith
               .
               If
               thou
               beleeuest
               that
               thy
               sinnes
               cannot
               bee
               remitted
               but
               by
               him
               alone
               against
               whom
               they
               were
               committed
               :
               but
               go
               further
               and
               beleeue
               this
               too
               ,
               that
               by
               him
            
             thy
             sinnes
             are
             forgiuen
             thee
             .
             
               This
               is
               the
               testimonie
               which
               the
               holy
               Ghost
               giueth
               in
               the
               heart
               :
               saying
               ,
               thy
               sinnes
               are
               forgiuen
               thee
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             S.
             Bernard
             saith
             plainly
             :
             
               That
               vve
               must
               beleeue
               that
               our
               sinnes
               are
               pardoned
               vs.
            
             But
             he
             addeth
             not
             by
             the
             imputed
             righteousnes
             of
             Christ.
             
             Againe
             ,
             he
             addeth
             conditions
             on
             our
             part
             ,
             which
             M.
             Perkins
             crastelie
             concealeth
             .
             For
             S.
             Bernard
             graunteth
             that
             we
             may
             beleeue
             our
             sinnes
             to
             bee
             forgiuen
             ,
             if
             the
             trueth
             of
             our
             conuersion
             meete
             with
             the
             mercy
             of
             God
             preuenting
             vs
             ,
             for
             in
             the
             same
             place
             he
             hath
             these
             words
             :
             
               So
               therefore
               shall
               his
               mercy
               dwell
               in
               our
               earth
               ,
            
             that
             is
             ,
             
               the
               grace
               of
               God
               in
               our
               soules
               ,
               if
               mercy
               and
               truth
               meete
               together
               ,
               if
               iustice
               and
               peace
               embrace
               and
               kisse
               each
               other
               .
            
             Which
             is
             as
             S.
             Bernard
             there
             expoundeth
             it
             ,
             if
             we
             stirred
             vp
             by
             the
             grace
             of
             God
             ,
             doe
             truely
             bewaile
             our
             sinnes
             and
             confesse
             them
             ,
             and
             afterward
             follow
             holinesse
             of
             life
             and
             peace
             .
             All
             which
             M.
             Perkins
             did
             wisely
             cut
             off
             ,
             because
             it
             dashed
             cleane
             the
             vaine
             glosse
             of
             the
             former
             words
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             point
             in
             question
             is
             not
             whether
             wee
             must
             beleeue
             that
             our
             sinnes
             are
             pardoned
             ,
             which
             is
             all
             you
             gather
             out
             of
             that
             testimonie
             ;
             but
             whether
             the
             faith
             which
             iustifieth
             be
             a
             particular
             faith
             ,
             whereby
             wee
             applie
             to
             our selues
             the
             promises
             of
             righteousnes
             ,
             and
             life
             euerlasting
             by
             Christ.
             Master
             Perkins
             prooues
             it
             to
             be
             such
             a
             faith
             by
             the
             iudgement
             of
             f
             Bernard
             ;
             in
             citing
             wherof
             ,
             first
             the
             Printer
             did
             him
             wrong
             by
             leauing
             out
             these
             words
             ,
             
               Thou
               doest
               well
            
             :
             which
             are
             the
             consequent
             part
             of
             the
             sentence
             ,
             and
             without
             which
             there
             is
             no
             sense
             in
             it
             ,
             as
             any
             man
             may
             see
             that
             reades
             it
             .
             This
             (
             which
             is
             strange
             in
             a
             man
             so
             desirous
             to
             cauill
             )
             you
             passe
             ouer
             ,
             and
             omitting
             the
             principall
             matter
             ,
             for
             which
             this
             place
             of
             Bernard
             was
             alleaged
             ,
             goe
             about
             to
             answere
             that
             which
             Master
             Perkins
             vrgeth
             not
             :
             namely
             ,
             that
             we
             are
             not
             iustified
             by
             the
             imputed
             righteousnes
             of
             Christ
             ,
             neither
             doth
             he
             for
             that
             purpose
             bring
             this
             testimonie
             ,
             but
             to
             shew
             what
             that
             faith
             is
             by
             which
             wee
             are
             iustified
             .
             Secondly
             ,
             you
             accuse
             Master
             Perkins
             for
             cutting
             off
             certaine
             conditions
             added
             ,
             on
             our
             part
             ,
             by
             Bernard
             :
             but
             where
             are
             these
             conditions
             added
             ?
             
             The
             words
             you
             alleage
             ,
             are
             aboue
             thirtie
             lines
             after
             those
             that
             he
             cites
             ,
             and
             depend
             not
             vpon
             them
             ;
             but
             are
             spoken
             concerning
             the
             certaintie
             of
             saluation
             .
             
               So
               therefore
            
             (
             saith
             
               Bernard
               )
               doth
               this
               glorie
               ,
               viz.
            
             the
             inward
             glorie
             and
             witnes
             of
             our
             conscience
             ,
             as
             in
             the
             words
             immediatly
             before
             ,
             
               dwell
               here
               in
               our
               earth
               ,
               if
               mercie
               and
               truth
               meete
               together
               ,
               and
               righteousnes
               and
               peace
               kisse
               each
               other
               .
               For
               it
               is
               necessarie
               that
               the
               truth
               of
               our
               conuersion
               meete
               with
               mercie
               preuenting
               it
               .
               And
               that
               afterward
               we
               follow
               holinesse
               and
               peace
               ,
               without
               which
               no
               man
               shall
               see
               God.
            
             This
             ,
             and
             such
             like
             sentences
             declare
             ,
             that
             it
             is
             in
             vaine
             for
             a
             man
             to
             promise
             himselfe
             iustification
             without
             sanctification
             .
             But
             they
             answere
             not
             the
             former
             testimonie
             ,
             which
             shewes
             ,
             that
             iustifying
             faith
             is
             a
             particular
             applying
             of
             Christ
             ,
             by
             beleeuing
             the
             forgiuenes
             of
             our
             sinnes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             *
             
               Cyprian
               .
               God
               promiseth
               thee
               immortalitie
               ,
               when
               thou
               goest
               out
               of
               this
               world
               ,
               and
            
             doest
             thou
             doubt
             ?
             
               This
               is
               indeede
               not
               to
               know
               God
               ,
               and
               this
               is
               for
               a
               member
               of
               the
               Church
               in
               the
               house
               of
               faith
               not
               to
               haue
               faith
               :
               If
               we
               beleeue
               in
               Christ
               ,
               let
               vs
               beleeue
               his
               words
               and
               promises
               ,
               and
               wee
               shall
               neuer
               die
               ,
               and
               shall
               come
               to
               Christ
               with
            
             ioyfull
             securitie
             ,
             
               with
               him
               to
               raigne
               for
               euer
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Cyprian
             encourageth
             good
             Christians
             dying
             ,
             to
             haue
             a
             full
             confidence
             in
             the
             promises
             of
             Christ
             ,
             and
             so
             doe
             all
             Catholikes
             ,
             and
             bidde
             them
             be
             secure
             too
             on
             that
             side
             ,
             that
             Christ
             will
             neuer
             faile
             of
             his
             word
             and
             promise
             ,
             but
             say
             that
             the
             cause
             of
             feare
             lies
             in
             our
             owne
             infi●mities
             :
             and
             yet
             bids
             them
             not
             to
             doubt
             ,
             as
             though
             they
             were
             as
             likely
             to
             be
             condemned
             as
             saued
             ,
             but
             animats
             them
             ,
             and
             puts
             them
             in
             the
             good
             way
             of
             hope
             ,
             by
             twenty
             kinds
             of
             reasons
             .
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             g
             Cyprian
             affirmes
             confidently
             ,
             that
             God
             hath
             promised
             euery
             true
             Christian
             immortalitie
             when
             he
             goes
             out
             of
             the
             world
             :
             so
             that
             if
             hee
             beleeue
             this
             promise
             ,
             and
             rest
             vpon
             God
             for
             the
             performance
             of
             it
             by
             Christ
             ,
             he
             shall
             certainly
             be
             made
             partaker
             of
             it
             .
             Your
             comfort
             is
             so
             cold
             ,
             that
             a
             man
             were
             as
             good
             be
             without
             it
             ,
             when
             his
             hope
             shall
             depend
             especially
             vpon
             the
             good
             vse
             of
             his
             owne
             free
             will
             ,
             in
             beleeuing
             and
             keeping
             the
             law
             of
             Christ.
             
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             hauing
             thus
             confirmed
             his
             owne
             party
             ,
             why
             doth
             he
             not
             after
             his
             manner
             confute
             those
             reasons
             ,
             which
             the
             Catholikes
             alleadge
             in
             fauor
             of
             their
             assertion
             ?
             Was
             it
             because
             they
             are
             not
             wont
             to
             produce
             any
             in
             this
             matter
             ?
             Nothing
             lesse
             ▪
             It
             was
             then
             beli●e
             ,
             because
             he
             knew
             not
             how
             to
             answere
             them
             .
             I
             will
             out
             of
             their
             from●
             take
             that
             one
             principall
             ,
             
             of
             the
             testimony
             of
             holy
             Scripture
             ,
             And
             by
             that
             alone
             ●…ly
             proue
             ,
             that
             the
             faith
             required
             to
             iustification
             ,
             is
             that
             Catholike
             faith
             ,
             whereby
             we
             beleeue
             all
             that
             to
             be
             true
             ,
             which
             by
             God
             is
             reuealed
             ,
             and
             not
             any
             other
             particular
             beleeuing
             Christs
             righteousnes
             to
             be
             ours
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             should
             seeme
             the
             reason
             was
             ,
             that
             hauing
             (
             as
             he
             said
             before
             )
             prooued
             our
             opinion
             to
             be
             true
             ,
             he
             doth
             but
             adde
             a●
             argument
             or
             two
             to
             his
             former
             proofe
             .
             For
             that
             it
             was
             easie
             for
             him
             to
             answere
             those
             you
             bring
             ,
             I
             hope
             it
             shall
             be
             manifest
             to
             all
             men
             :
             at
             the
             least
             ,
             it
             had
             not
             been
             hard
             for
             him
             to
             chuse
             out
             some
             that
             he
             could
             haue
             answered
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             How
             can
             this
             be
             better
             knowne
             then
             if
             we
             see
             ,
             weigh
             ,
             and
             consider
             well
             ,
             what
             kinde
             of
             faith
             that
             was
             which
             all
             they
             had
             ,
             who
             are
             saide
             in
             Scriptures
             to
             be
             iustified
             by
             their
             faith
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             reason
             is
             thus
             to
             be
             framed
             .
             
               
                 If
                 the
                 faith
                 of
                 all
                 them
                 ,
                 who
                 are
                 said
                 in
                 Scripture
                 to
                 be
                 iustified
                 by
                 faith
                 ,
                 was
                 a
                 beleefe
                 of
                 the
                 truth
                 of
                 all
                 that
                 which
                 was
                 reueiled
                 by
                 God
                 ,
                 and
                 not
                 any
                 other
                 particular
                 beleeuing
                 Christs
                 righteousnes
                 to
                 be
                 theirs
                 ;
                 then
                 iustifying
                 faith
                 is
                 so
                 .
              
               
                 But
                 the
                 faith
                 of
                 all
                 them
                 ,
                 who
                 are
                 said
                 in
                 Scripture
                 to
                 be
                 iustified
                 by
                 faith
                 ,
                 was
                 a
                 beleefe
                 of
                 the
                 truth
                 of
                 all
                 ,
                 which
                 by
                 God
                 is
                 reueiled
                 ,
                 &c.
                 
              
               
                 Therefore
                 a
                 iustifying
                 faith
                 is
                 a
                 beleefe
                 of
                 all
                 that
                 which
                 is
                 reueiled
                 by
                 God
                 ,
                 and
                 not
                 any
                 other
                 particular
                 beleeuing
                 Christs
                 righteousnes
                 to
                 be
                 theirs
                 .
              
            
          
           
             First
             ,
             we
             must
             remember
             that
             wee
             speake
             of
             that
             faith
             by
             which
             they
             were
             iustified
             :
             for
             else
             the
             consequence
             of
             the
             proposition
             may
             be
             doubted
             of
             .
             This
             being
             vnderstood
             ,
             I
             denie
             the
             assumption
             :
             and
             to
             the
             proofe
             of
             it
             I
             answere
             ,
             first
             in
             generall
             ,
             that
             your
             examples
             are
             either
             effects
             of
             iustifying
             faith
             ,
             or
             the
             way
             and
             meanes
             to
             it
             ,
             but
             not
             the
             faith
             it selfe
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Paul
             saith
             of
             
               Noe
               ,
               That
               he
               was
               instituted
               heire
               of
               the
               iustice
               ,
            
             which
             is
             ,
             by
             faith
             .
             What
             faith
             had
             he
             ?
             That
             by
             Christs
             righteousnes
             he
             was
             assured
             
             of
             saluation
             ?
             No
             such
             matter
             ,
             but
             beleeue
             that
             God
             according
             to
             his
             
             word
             and
             iustice
             ,
             would
             drowne
             the
             world
             ,
             and
             made
             an
             Arke
             to
             saue
             himselfe
             ,
             and
             his
             familie
             ,
             as
             God
             commaunded
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Secondly
             ,
             I
             say
             for
             the
             particulars
             ,
             that
             this
             was
             not
             the
             faith
             by
             which
             h
             Noe
             was
             iustified
             .
             For
             it
             is
             apparant
             that
             he
             i
             was
             iustified
             ,
             before
             he
             beleeued
             that
             God
             would
             drown
             the
             world
             .
             Adde
             hereunto
             ,
             that
             this
             faith
             of
             his
             was
             also
             a
             resting
             vpon
             God
             for
             safetie
             ,
             according
             to
             his
             promise
             .
             The
             Apostle
             in
             this
             ,
             and
             the
             like
             ,
             propounds
             not
             the
             meanes
             of
             iustification
             ,
             but
             some
             notable
             effect
             of
             faith
             .
             Neither
             doth
             he
             declare
             what
             this
             righteousnes
             of
             faith
             was
             ,
             but
             saith
             ,
             that
             the
             righteousnes
             of
             faith
             remained
             (
             as
             k
             Lyra
             expounds
             it
             )
             
               in
               him
               onely
               ,
               and
               his
               children
               :
            
             in
             which
             respect
             he
             is
             called
             the
             heire
             of
             it
             .
             l
             Chrysostome
             saith
             ,
             
               By
               this
               he
               appeared
               to
               be
               iust
               ,
               because
               he
               beleeued
               God.
               
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Abraham
             the
             Father
             of
             beleeuers
             ,
             and
             the
             Paterne
             and
             example
             of
             iustice
             by
             faith
             ,
             as
             the
             Apostle
             disputeth
             to
             the
             Romans
             :
             What
             〈◊〉
             he
             
             was
             iustified
             by
             .
             Let
             S.
             Paul
             declare
             ,
             who
             of
             him
             and
             his
             faith
             ,
             hath
             these
             words
             .
             
               He
               contrary
               to
               hope
               beleeued
               in
               hope
               ,
               that
               he
               might
               be
               made
               the
               Father
               of
               manie
               Nations
               ,
               according
               to
               that
               which
               vvas
               said
               vnto
               him
               .
               So
               shall
               thy
               seed
               be
               as
               the
               starres
               of
               heauen
               ,
               and
               the
               sands
               of
               the
               sea
               :
               and
               he
               vvas
               not
               vveakened
               in
               faith
               ,
               neither
               did
               he
               consider
               his
               ovvne
               body
               ,
               novv
               quite
               dead
               ,
               vvhereas
               he
               vvas
               almost
               an
               hundred
               yeares
               old
               ,
               not
               the
               dead
               Matrice
               of
            
             Sara
             ,
             
               in
               the
               promise
               of
               God
               he
               staggered
               not
               by
               distrust
               ,
               but
               vvas
               strengthned
               in
               saith
               ,
               giuing
               glorie
               to
               God
               ,
               most
               fully
               knovving
               ,
               that
               vvha●soe●e●
               he
               promised
               ,
               he
               vvas
               able
               also
               to
               doe
               ,
               therfore
               vvas
               it
               reputed
               to
               him
               to
               iustice
               .
            
             
             Loe
             ,
             because
             he
             glorified
             God
             in
             beleeuing
             ,
             that
             old
             and
             barren
             persons
             might
             haue
             children
             ,
             if
             God
             said
             the
             word
             ,
             and
             that
             whatsoeuer
             God
             promised
             ,
             he
             was
             able
             to
             performe
             ,
             he
             was
             iustified
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Od
             Abraham
             I
             answere
             ,
             as
             of
             Noe
             ,
             that
             he
             was
             iustisied
             long
             before
             God
             made
             him
             that
             promise
             ,
             yea
             m
             before
             hee
             came
             out
             of
             the
             land
             of
             Canaan
             .
             For
             n
             
               by
               faith
               he
               obeyed
               God
               ,
               when
               he
               was
               called
               to
               goe
               out
               into
               a
               place
               ,
               which
               he
               should
               afterwards
               receiue
               for
               inheritance
               .
            
             And
             this
             faith
             of
             his
             was
             not
             a
             bare
             beleeuing
             that
             which
             God
             spake
             ,
             but
             a
             resting
             vpon
             him
             accordingly
             :
             and
             so
             was
             that
             the
             o
             Apostle
             speakes
             of
             ,
             whereby
             God
             was
             especially
             glorified
             :
             for
             this
             reposing
             himselfe
             vpon
             God
             ,
             argued
             the
             account
             he
             made
             of
             the
             fauour
             of
             God
             to
             him
             .
             Now
             the
             beleefe
             in
             that
             promise
             was
             not
             only
             for
             the
             maltiplying
             of
             his
             naturall
             seede
             ,
             but
             for
             saluation
             by
             Christ
             to
             his
             spirituall
             children
             ,
             that
             P
             should
             beleeue
             ,
             as
             
             he
             had
             done
             :
             and
             therefore
             it
             is
             called
             the
             q
             Gospel
             that
             he
             beleeued
             .
             This
             r
             faith
             was
             counted
             to
             him
             for
             righteousnes
             ,
             as
             euery
             act
             is
             ,
             whereby
             a
             man
             beleeuing
             in
             Christ
             ,
             rests
             vpon
             the
             promise
             of
             God.
             But
             the
             particular
             thing
             that
             is
             accepted
             to
             his
             iustification
             ,
             is
             his
             beleeuing
             in
             God
             for
             iustification
             by
             Iesus
             Christ.
             I
             will
             vse
             no
             other
             proofe
             but
             the
             phrase
             it selfe
             ,
             s
             To
             beleeue
             in
             God
             ,
             which
             necessarily
             implies
             a
             relying
             vpon
             God
             ,
             for
             that
             wee
             desire
             being
             promised
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             Centurions
             faith
             was
             very
             pleasing
             vnto
             our
             Sauiour
             ,
             who
             said
             in
             commendation
             of
             it
             ,
             
               That
               he
               had
               not
               found
               so
               great
               faith
               in
               Israell
               ?
            
             What
             faith
             vvas
             that
             ?
             Mary
             ,
             that
             he
             could
             with
             a
             word
             cure
             his
             seruant
             absent
             .
             
               Say
               the
               vvord
               only
            
             (
             quoth
             he
             )
             
               and
               my
               seruant
               shall
               be
               healed
               .
            
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Centurions
             faith
             was
             not
             a
             iustifying
             faith
             ,
             but
             a
             meanes
             to
             it
             ;
             begotten
             in
             him
             by
             the
             consideration
             of
             our
             Sauiours
             power
             in
             working
             miracles
             ;
             though
             I
             doubt
             not
             but
             from
             this
             beleefe
             he
             was
             raised
             by
             God
             to
             a
             true
             faith
             for
             iustification
             by
             the
             Messias
             .
             But
             this
             in
             it selfe
             was
             no
             more
             than
             u
             the
             diuels
             haue
             ,
             acknowledging
             Christs
             power
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Peters
             faith
             so
             much
             magnified
             by
             the
             auncient
             Fathers
             ,
             and
             highlie
             rewarded
             by
             our
             Sauiour
             ,
             was
             it
             any
             other
             ,
             
               Then
               that
               our
               Sauiour
               was
               Christ
               ,
               the
               Sonne
               of
               the
               liuing
               God
               ?
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Peters
             confession
             x
             in
             that
             place
             ,
             was
             no
             more
             in
             words
             ,
             but
             of
             Christs
             office
             ,
             Thou
             art
             Christ
             ;
             and
             his
             nature
             ,
             The
             son
             of
             the
             liuing
             God.
             But
             if
             he
             had
             not
             also
             by
             faith
             rested
             on
             him
             to
             iustification
             ,
             this
             confession
             would
             haue
             done
             him
             but
             little
             pleasure
             :
             for
             y
             Satan
             himselfe
             beleeues
             as
             much
             ,
             and
             is
             damned
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             briefly
             let
             S.
             Iohn
             that
             great
             secretary
             of
             the
             Holy
             Ghost
             ,
             tell
             vs
             
             what
             faith
             is
             the
             finall
             end
             of
             the
             whole
             Gospell
             .
             
               These
               things
            
             ,
             (
             saith
             he
             )
             
               are
               vvriten
               that
               you
               may
               beleeue
               that
               Iesus
               Christ
               is
               the
               Sonne
               of
               God
               ,
               and
               that
               beleeuing
               you
               may
               haue
               life
               in
               his
               name
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Doth
             the
             preaching
             of
             the
             Gospell
             aime
             at
             nothing
             else
             ?
             Then
             what
             shall
             become
             of
             holinesse
             of
             life
             ,
             and
             good
             workes
             ,
             made
             by
             you
             the
             matter
             of
             your
             second
             iustification
             ?
             This
             is
             not
             the
             last
             end
             of
             the
             Gospell
             ,
             but
             the
             first
             ;
             and
             by
             this
             the
             other
             is
             wrought
             :
             we
             must
             beleeue
             that
             Iesus
             Christ
             is
             the
             Sonne
             of
             God
             ;
             so
             that
             by
             beleeuing
             this
             ,
             we
             come
             to
             him
             ,
             that
             is
             ,
             z
             beleeue
             in
             him
             ,
             or
             rest
             vpon
             him
             
             for
             saluation
             ,
             and
             thereby
             attaine
             to
             euerlasting
             life
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             With
             the
             Euangelist
             the
             Apostle
             S.
             Paul
             accordeth
             very
             well
             ,
             saying
             :
             
             
               This
               is
               the
               vvord
               of
               faith
               vvhich
               vve
               preach
               ,
               for
               if
               thou
               confesse
               with
               thy
               mouth
               our
               Lord
               Iesus
               Christ
               ,
               and
               shalt
               beleeue
               in
               thy
               hart
               that
               God
               raysed
               him
               from
               death
               thou
               shall
               be
               saued
               .
            
             And
             in
             another
             place
             .
             
               I
               make
               knowne
            
             
             
               vnto
               you
               the
               Gospell
               ,
               vvhich
               I
               haue
               preached
               ,
               and
               by
               vvhich
               you
               shall
               be
               saued
               ,
               vnlesse
               perhaps
               you
               haue
               beleeued
               in
               vaine
               .
            
             What
             was
             that
             Gospell
             ?
             
               J
               haue
               deliuered
               vnto
               you
               that
               vvhich
               I
               haue
               receiued
               ,
               that
               Christ
               died
               for
               our
               〈◊〉
               ,
               according
               to
               the
               Scriptures
               ,
               vvas
               buried
               ,
               and
               rose
               againe
               the
               third
               day
               ,
               &c.
               
            
             So
             by
             the
             verdite
             of
             S.
             Paul
             ,
             the
             beleefe
             of
             the
             articles
             of
             the
             cre●d
             ,
             is
             that
             iustifying
             faith
             ,
             by
             which
             you
             must
             be
             saued
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Such
             is
             the
             testimonie
             of
             Paul.
             For
             it
             is
             more
             than
             apparant
             ,
             that
             a
             man
             may
             beleeue
             in
             his
             heart
             ,
             that
             God
             raised
             Christ
             from
             the
             death
             ,
             and
             yet
             denie
             many
             necessarie
             heads
             of
             religion
             ,
             and
             be
             wholy
             cast
             away
             .
             But
             the
             Apostle
             in
             this
             implies
             the
             rest
             ,
             and
             namely
             that
             a
             which
             followes
             ,
             beleeuing
             in
             God
             :
             that
             is
             ,
             if
             I
             may
             so
             often
             repeate
             the
             same
             thing
             ,
             resting
             vpon
             him
             for
             iustification
             ,
             by
             our
             Sauiour
             Iesus
             Christ.
             The
             same
             answere
             I
             make
             to
             the
             other
             place
             ;
             the
             point
             of
             the
             resurrection
             is
             of
             necessitie
             to
             be
             beleeued
             of
             as
             many
             as
             looke
             to
             be
             saued
             :
             but
             that
             is
             not
             all
             that
             is
             required
             .
             For
             if
             it
             be
             ,
             neither
             your
             preparations
             to
             iustification
             ,
             nor
             your
             merits
             after
             iustification
             ,
             are
             to
             any
             purpose
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             neither
             in
             S.
             Paul
             ,
             nor
             any
             other
             place
             of
             holy
             Scriptures
             is
             it
             once
             taught
             ,
             that
             a
             particular
             faith
             whereby
             we
             apply
             Christs
             righteousnes
             to
             our selues
             ,
             and
             assure
             our selues
             of
             our
             saluation
             ,
             is
             either
             a
             iustifying
             or
             any
             Christian
             mans
             faith
             ,
             but
             the
             very
             naturall
             act
             ,
             of
             that
             ougly
             Monster
             presumption
             :
             Which
             being
             laid
             as
             the
             very
             corner
             stone
             of
             the
             
             Protestants
             irreligion
             ,
             what
             morall
             and
             modest
             conuersation
             ,
             what
             humility
             and
             deuotion
             can
             they
             build
             vpon
             it
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             All
             those
             places
             that
             require
             of
             vs
             faith
             in
             Christ
             ,
             teach
             vs
             also
             that
             a
             particular
             faith
             ,
             whereby
             we
             applie
             Christ
             to
             our selues
             ,
             by
             trusting
             to
             him
             for
             iustification
             ,
             is
             the
             only
             proper
             iustifying
             faith
             ;
             because
             to
             it
             nothing
             can
             be
             added
             ,
             for
             the
             matter
             of
             beleeuing
             .
             A
             man
             may
             acknowledge
             that
             b
             there
             is
             a
             God
             ,
             and
             giue
             c
             credit
             ,
             as
             to
             a
             certaine
             truth
             ,
             to
             all
             that
             God
             reueales
             ,
             and
             yet
             not
             d
             beleeue
             in
             God
             to
             iustification
             .
             But
             he
             that
             performes
             this
             latter
             ,
             must
             needs
             also
             acknowledge
             the
             former
             .
             This
             then
             being
             the
             height
             of
             faith
             ,
             is
             in
             the
             Scripture
             counted
             a
             iustifying
             faith
             .
          
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             II.
             difference
             touching
             faith
             in
             the
             act
             of
             iustification
             ,
             is
             this
             .
             The
             Papist
             saith
             ,
             we
             are
             iustified
             by
             faith
             ,
             because
             it
             disposeth
             a
             sinner
             to
             his
             iustification
             after
             this
             manner
             :
             By
             faith
             (
             saith
             he
             )
             the
             mind
             of
             man
             is
             inlightened
             in
             the
             knowledge
             of
             the
             law
             and
             Gospell
             :
             knowledge
             stirres
             vp
             a
             feare
             of
             hell
             ,
             with
             a
             consideration
             of
             the
             promise
             of
             happinesse
             ,
             as
             also
             the
             loue
             and
             feare
             of
             God
             ,
             and
             hope
             of
             life
             eternall
             .
             Now
             when
             the
             heart
             is
             thus
             prepared
             ,
             God
             infuseth
             the
             habite
             of
             charitie
             and
             other
             vertues
             ,
             whereby
             a
             sinner
             is
             iustified
             before
             God.
             We
             say
             otherwise
             ,
             that
             faith
             iustifieth
             because
             it
             is
             a
             supernaturall
             Instrument
             created
             by
             God
             in
             the
             heart
             of
             man
             at
             his
             conuersion
             ,
             whereby
             hee
             apprehendeth
             and
             receiueth
             Christs
             righteousnesse
             for
             his
             iustification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             difference
             in
             the
             manner
             of
             iustification
             ,
             is
             about
             the
             formall
             act
             of
             faith
             ,
             which
             M.
             Perkins
             handleth
             as
             it
             were
             by
             the
             way
             ,
             cuttedly
             .
             I
             will
             be
             as
             short
             as
             he
             ,
             the
             matter
             not
             being
             great
             .
             The
             Catholiks
             reach
             as
             you
             haue
             heard
             out
             of
             the
             Councell
             of
             Trent
             ,
             in
             the
             beginning
             of
             this
             question
             ,
             that
             many
             actes
             of
             faith
             ,
             feare
             ,
             hope
             ,
             and
             charity
             do
             goe
             before
             our
             iustification
             ,
             preparing
             our
             soule
             to
             receiue
             into
             it
             from
             God
             ,
             through
             Christ
             that
             great
             grace
             .
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             the
             matter
             be
             not
             great
             ,
             it
             was
             but
             a
             small
             fault
             to
             be
             short
             in
             it
             ;
             yea
             the
             contrarie
             had
             been
             a
             fault
             indeed
             .
             It
             is
             not
             handled
             by
             the
             way
             ,
             but
             propounded
             in
             plaine
             tearmes
             ,
             as
             a
             second
             difference
             betwixt
             vs
             and
             you
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             Doctor
             like
             resolueth
             otherwise
             ,
             
               That
               faith
               is
               an
               instrument
               created
               by
               God
               in
               the
               hart
               of
               man
               ,
               at
               his
               conuersion
               ,
               vvhereby
               he
               apprehendeth
               and
               receiueth
               Christs
               righteousnes
               ,
               for
               his
               iustification
               .
            
          
           
             This
             ioyly
             description
             is
             set
             downe
             without
             any
             other
             probation
             ,
             then
             his
             owne
             authoritie
             that
             deliuered
             it
             :
             and
             so
             ,
             let
             it
             passe
             as
             already
             sufficiently
             confuted
             .
             And
             if
             there
             needed
             any
             other
             disprofe
             of
             it
             ,
             I
             might
             gather
             one
             more
             out
             of
             his
             owne
             explication
             of
             it
             ,
             where
             he
             saith
             that
             the
             couenant
             of
             grace
             is
             communicated
             vnto
             vs
             ,
             by
             the
             word
             of
             God
             ,
             and
             by
             the
             Sacraments
             .
             For
             if
             faith
             created
             in
             our
             harts
             ,
             be
             the
             only
             sufficient
             
             supernaturall
             instrument
             ,
             to
             apprehend
             that
             couenant
             of
             grace
             ,
             then
             there
             needs
             no
             Sacraments
             for
             that
             purpose
             ,
             and
             consequentlie
             I
             would
             faine
             know
             by
             the
             way
             ,
             how
             little
             infants
             ,
             that
             cannot
             for
             want
             of
             
             iudgement
             ,
             and
             discretion
             haue
             any
             such
             act
             of
             faith
             ,
             as
             to
             lay
             hold
             on
             Christ
             his
             iustice
             ,
             are
             iustified
             ?
             Must
             we
             without
             any
             warrant
             in
             Gods
             word
             ,
             contrary
             to
             all
             experience
             ,
             beleeue
             that
             they
             haue
             this
             act
             of
             faith
             before
             they
             come
             to
             any
             vnderstanding
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             it
             would
             haue
             serued
             your
             turne
             to
             cauil
             at
             ,
             you
             would
             haue
             found
             Master
             Perkins
             reason
             ,
             and
             not
             haue
             iested
             at
             his
             authoritie
             :
             I
             will
             plainly
             propound
             it
             for
             all
             men
             to
             iudge
             of
             your
             dealing
             .
             
               
                 That
                 e
                 whereby
                 Christ
                 is
                 to
                 be
                 receiued
                 ,
                 is
                 an
                 instrument
                 to
                 applie
                 Christ.
                 
              
               
                 But
                 faith
                 is
                 that
                 whereby
                 Christ
                 is
                 to
                 be
                 receiued
                 .
              
               
                 Therefore
                 faith
                 is
                 an
                 instrument
                 to
                 applie
                 Christ.
                 
              
            
          
           
             To
             this
             you
             answere
             nothing
             ,
             but
             frame
             an
             argument
             against
             the
             question
             ,
             as
             you
             would
             haue
             it
             thought
             out
             of
             Master
             Perkins
             his
             owne
             explication
             of
             it
             .
             Your
             argument
             is
             :
             
               
                 If
                 faith
                 created
                 in
                 our
                 hearts
                 ,
                 be
                 the
                 onely
                 sufficient
                 supernaturall
                 instrument
                 to
                 apprehend
                 the
                 couenant
                 of
                 grace
                 ,
                 then
                 there
                 need
                 no
                 Sacraments
                 .
                 
                   You
                   should
                   adde
                   ,
                   as
                   supernaturall
                   instruments
                   to
                   that
                   purpose
                   .
                
              
               
                 But
                 there
                 is
                 need
                 of
                 the
                 Sacraments
                 .
              
               
                 Therefore
                 faith
                 is
                 not
                 the
                 onely
                 sufficient
                 supernaturall
                 instrument
                 to
                 apprehend
                 the
                 couenant
                 of
                 grace
                 .
              
            
          
           
             First
             there
             is
             more
             in
             your
             conclusion
             ,
             than
             in
             the
             question
             .
             The
             question
             is
             ,
             whether
             faith
             be
             a
             supernaturall
             instrument
             created
             to
             that
             purpose
             or
             no
             :
             your
             conclusion
             is
             ,
             that
             faith
             is
             not
             that
             onely
             supernaturall
             instrument
             .
             Secondly
             ,
             I
             denie
             the
             consequence
             of
             your
             proposition
             :
             you
             may
             as
             well
             say
             (
             for
             that
             Master
             Perkins
             sets
             downe
             too
             )
             that
             if
             faith
             be
             the
             onely
             instrument
             ,
             then
             the
             word
             is
             needlesse
             .
             The
             Word
             and
             Sacraments
             applie
             Christ
             outwardlie
             ,
             as
             meanes
             on
             Gods
             part
             ;
             faith
             receiues
             it
             in
             on
             our
             part
             ;
             the
             holie
             Ghost
             inlightening
             and
             inclining
             our
             hearts
             thereunto
             .
          
           
             Little
             infants
             (
             in
             my
             poore
             opinion
             )
             haue
             no
             act
             of
             faith
             ,
             but
             are
             iustified
             ,
             without
             any
             thing
             done
             by
             them
             ;
             God
             for
             Christs
             sake
             (
             according
             to
             his
             euerlasting
             election
             )
             forgiuing
             
             their
             sinnes
             ,
             and
             adopting
             them
             for
             sonnes
             and
             heires
             of
             glorie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             In
             this
             their
             doctrine
             is
             a
             twofold
             error
             :
             I.
             that
             they
             make
             faith
             which
             iustifieth
             ,
             to
             go
             before
             iustification
             it selfe
             ,
             both
             for
             order
             of
             nature
             ,
             and
             also
             for
             time
             ;
             whereas
             by
             the
             word
             of
             God
             ,
             at
             the
             very
             instant
             ,
             when
             any
             man
             beleeueth
             first
             ,
             he
             is
             then
             iustified
             ,
             and
             sanctified
             .
             For
             he
             that
             beleeueth
             ,
             eateth
             and
             drinketh
             the
             bodie
             and
             blood
             of
             Christ
             ,
             and
             is
             alreadie
             passed
             from
             death
             to
             life
             .
             Ioh.
             6.
             54.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             to
             returne
             vnto
             the
             sound
             doctrine
             of
             our
             Catholike
             faith
             ,
             M
             Perkins
             finds
             two
             faults
             with
             it
             ,
             one
             that
             we
             teach
             faith
             to
             goe
             before
             iustification
             ,
             whereas
             by
             the
             word
             of
             God
             (
             saith
             he
             )
             at
             the
             very
             instant
             ,
             when
             any
             man
             beleeueth
             first
             ,
             he
             is
             then
             both
             iustified
             and
             sanctified
             .
             What
             word
             of
             God
             so
             teacheth
             ?
             Marry
             this
             .
             
               He
               that
               beleeueth
               ,
               eateth
               and
               drinketh
               the
               body
               and
               blood
               of
               Christ
               ,
               and
               is
               alreadie
               passed
               from
               death
               to
               life
               .
            
             I
             answere
             that
             our
             Sauiour
             in
             that
             text
             speaketh
             not
             of
             beleeuing
             ,
             but
             of
             
             eating
             his
             bodie
             in
             the
             blessed
             Sacrament
             ,
             which
             who
             so
             receiueth
             worthely
             ,
             obtaineth
             therby
             life
             euerlasting
             ,
             as
             Christ
             saith
             expressely
             in
             that
             place
             .
             And
             so
             this
             proofe
             is
             vaine
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             you
             had
             meant
             plainly
             ,
             you
             should
             haue
             reported
             Master
             Perkins
             reproofe
             of
             your
             opinion
             truly
             ,
             as
             he
             hath
             deliuered
             it
             ,
             that
             you
             make
             faith
             goe
             before
             iustification
             ,
             not
             onely
             in
             order
             of
             nature
             onely
             ,
             which
             we
             grant
             ,
             but
             in
             time
             also
             ,
             which
             we
             denie
             .
          
           
             If
             I
             should
             onely
             say
             the
             contrarie
             ,
             f
             that
             our
             Sauiour
             doth
             not
             speake
             there
             of
             the
             Sacraments
             ,
             I
             might
             conclude
             by
             as
             good
             reason
             ,
             as
             you
             doe
             ;
             and
             
               so
               this
               answere
               is
               vaine
            
             .
             But
             I
             oppose
             to
             your
             authoritie
             ,
             not
             mine
             owne
             ,
             which
             is
             nothing
             worth
             ,
             but
             g
             your
             owne
             writers
             ;
             yea
             h
             the
             Councill
             of
             Trent
             ,
             which
             leaues
             it
             free
             to
             al
             men
             to
             expound
             that
             chapter
             ,
             either
             of
             the
             spirituall
             eating
             of
             Christ
             by
             faith
             only
             ,
             or
             of
             eating
             him
             really
             in
             the
             Sacrament
             .
             And
             this
             i
             libertie
             is
             grounded
             vpon
             the
             diuersitie
             of
             opinions
             among
             the
             Fathers
             ,
             concerning
             the
             sense
             of
             that
             chapter
             .
             This
             is
             
             sufficient
             to
             make
             Master
             Perkins
             reason
             good
             ,
             against
             your
             deniall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             will
             I
             proue
             out
             of
             the
             holy
             Scriptures
             ,
             that
             faith
             goeth
             before
             
             iustification
             ,
             first
             by
             that
             of
             S.
             
               Paul
               ,
               VVhosoeuer
               calleth
               on
               the
               name
               of
               our
               Lord
               ,
               shall
               be
               saued
               ,
               but
               how
               shall
               they
               call
               vpon
               him
               ,
               in
               vvhom
               they
               doe
               not
               beleeue
               ,
               hovv
               shall
               they
               beleeue
               vvithout
               a
               preacher
               ?
               &c.
            
             Where
             there
             is
             this
             order
             set
             downe
             to
             arriue
             vnto
             iustification
             .
             First
             ,
             to
             heare
             the
             preacher
             ,
             then
             to
             beleeue
             ,
             afterwards
             to
             call
             vpon
             God
             for
             mercy
             ,
             and
             finally
             mercie
             is
             graunted
             and
             giuen
             in
             iustification
             :
             so
             that
             prayer
             goeth
             betweene
             faith
             and
             iustification
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             k
             Prayer
             commeth
             betweene
             in
             nature
             ,
             but
             not
             in
             time
             :
             for
             hee
             that
             rests
             vpon
             God
             for
             saluation
             in
             Christ
             ,
             doth
             withall
             call
             vpon
             God
             for
             pardon
             of
             his
             sinnes
             :
             whereupon
             iustification
             followes
             immediatly
             ,
             though
             not
             alwaies
             in
             a
             mans
             owne
             feeling
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             S.
             Augustine
             obserued
             when
             he
             said
             .
             
               Faith
               is
               giuen
               first
               ,
               by
               which
               vve
               obtaine
               the
               rest
               .
            
             And
             againe
             :
             
               By
               the
               lavv
               is
               knovvledge
               of
               s●nne
               ,
               by
            
             
             
               faith
               vve
               obtaine
               grace
               ,
               and
               by
               grace
               our
               soule
               is
               cured
               .
            
          
           
             
               The
               rest
            
             ,
             that
             l
             Austin
             speakes
             of
             ,
             are
             graces
             of
             sanctification
             ,
             or
             (
             as
             he
             calles
             them
             there
             )
             good
             workes
             ,
             in
             which
             we
             liue
             :
             and
             these
             are
             supplied
             euery
             day
             by
             God
             ,
             or
             at
             least
             the
             increase
             and
             vse
             of
             these
             vertues
             ,
             whereby
             wee
             liue
             godly
             in
             the
             world
             :
             such
             is
             the
             cure
             of
             the
             soule
             by
             grace
             ,
             to
             the
             louing
             of
             righteousnes
             ,
             and
             doing
             the
             works
             of
             the
             law
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             we
             list
             to
             see
             the
             practise
             of
             this
             recorded
             in
             holy
             writ
             ,
             read
             the
             second
             of
             the
             Acts
             ,
             and
             there
             you
             shall
             find
             ,
             how
             that
             the
             people
             hauing
             heard
             S.
             Peters
             Sermon
             ,
             were
             stroken
             to
             the
             hearts
             and
             beleeued
             ,
             yet
             were
             they
             not
             straight
             way
             iustified
             ,
             but
             asked
             of
             the
             Apostles
             what
             they
             must
             doe
             ,
             who
             willed
             them
             to
             doe
             penance
             ,
             and
             to
             be
             baptized
             ,
             in
             the
             name
             of
             Iesus
             ,
             in
             remission
             of
             their
             sinnes
             ,
             and
             then
             loe
             ,
             they
             were
             iustified
             ,
             so
             that
             penance
             and
             baptisme
             went
             betweene
             their
             faith
             ,
             and
             their
             iustification
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Those
             men
             m
             S.
             Luke
             there
             speaks
             of
             ,
             were
             not
             yet
             come
             to
             a
             iustifying
             faith
             ,
             when
             they
             askt
             the
             Apostle
             what
             they
             should
             doe
             ;
             no
             nor
             to
             the
             knowledge
             of
             the
             Gospell
             :
             but
             onely
             to
             n
             a
             sight
             of
             their
             owne
             sinnes
             ,
             in
             consenting
             to
             the
             murthering
             of
             Christ.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             like
             manner
             Queene
             
               Candaces
               Eunuch
            
             ,
             hauing
             heard
             S.
             Philip
             *
             announcing
             vnto
             him
             Christ
             ,
             beleeued
             that
             Iesus
             Christ
             was
             the
             Sonne
             of
             God
             (
             no
             talke
             in
             those
             daies
             of
             applying
             vnto
             himselfe
             Christs
             righteousnes
             ,
             )
             yet
             was
             he
             not
             iustified
             ,
             before
             descending
             out
             of
             his
             chariot
             he
             
             was
             baptized
             .
             And
             three
             daies
             passed
             betweene
             S.
             Paules
             conuersion
             and
             his
             iustification
             ,
             as
             doth
             euidently
             appeare
             by
             the
             history
             of
             his
             conuersion
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             o
             Eunuch
             had
             heard
             the
             Gospell
             expounded
             out
             of
             p
             Esay
             ,
             and
             namely
             ,
             that
             men
             were
             to
             be
             iustified
             by
             the
             acknowledging
             of
             Christ
             :
             his
             desire
             of
             baptisme
             was
             a
             proofe
             of
             his
             faith
             ,
             according
             to
             that
             he
             had
             learned
             ;
             and
             baptisme
             q
             the
             seale
             of
             his
             pardon
             ,
             or
             iustification
             ,
             vpon
             that
             his
             beleefe
             of
             forgiuenes
             by
             Christs
             sufferings
             .
          
           
             It
             appeares
             by
             the
             r
             storie
             ,
             that
             there
             were
             three
             daies
             betwixt
             the
             vision
             and
             the
             baptisme
             of
             the
             Apostle
             ;
             but
             it
             is
             not
             any
             way
             shewed
             ,
             that
             hee
             had
             iustifying
             faith
             the
             first
             day
             ,
             and
             yet
             was
             not
             iustified
             till
             the
             third
             day
             ;
             it
             is
             but
             your
             conceit
             ,
             that
             tie
             iustification
             to
             baptisme
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             second
             is
             ,
             that
             faith
             ,
             being
             nothing
             else
             with
             them
             but
             an
             illumination
             of
             the
             minde
             ,
             stirreth
             vp
             the
             will
             :
             which
             being
             mooued
             and
             helped
             ,
             causeth
             in
             the
             heart
             many
             spirituall
             motions
             :
             and
             thereby
             disposeth
             man
             to
             his
             future
             iustification
             .
             But
             this
             indeede
             is
             as
             much
             as
             if
             wee
             should
             say
             ,
             that
             dead
             men
             onely
             helped
             ,
             can
             prepare
             themselues
             to
             their
             future
             resurrection
             .
             For
             we
             are
             all
             by
             nature
             dead
             in
             sinne
             ,
             and
             therefore
             must
             not
             onely
             bee
             inlightened
             in
             minde
             ,
             but
             also
             renewed
             in
             will
             ,
             before
             wee
             can
             so
             much
             as
             will
             or
             desire
             that
             which
             is
             good
             .
             Now
             we
             (
             as
             I
             haue
             said
             )
             teach
             otherwise
             :
             that
             faith
             iustifieth
             as
             it
             is
             an
             instrument
             to
             apprehend
             and
             applie
             Christ
             with
             his
             obedience
             ;
             which
             is
             the
             matter
             of
             our
             iustification
             .
             This
             is
             the
             truth
             ,
             I
             prooue
             it
             thus
             .
             In
             the
             Couenant
             of
             grace
             ,
             two
             things
             must
             be
             considered
             :
             the
             substance
             thereof
             ,
             and
             the
             condition
             .
             The
             substance
             of
             the
             couenant
             is
             ,
             that
             
               righteousnesse
               and
               life
               euerlasting
               ,
               is
               giuen
               to
               Gods
               Church
               and
               people
               by
               Christ.
            
             The
             condition
             is
             ,
             that
             wee
             for
             our
             parts
             ,
             are
             by
             faith
             
             to
             receiue
             the
             foresaid
             benefits
             :
             and
             this
             condition
             is
             by
             grace
             as
             well
             as
             the
             substance
             .
             Now
             then
             ,
             that
             wee
             may
             attaine
             to
             saluation
             by
             Christ
             ,
             hee
             must
             bee
             giuen
             vnto
             vs
             really
             ,
             as
             hee
             is
             propounded
             in
             the
             tenour
             of
             the
             foresaid
             Couenant
             .
             And
             for
             the
             giuing
             of
             Christ
             ,
             God
             hath
             appointed
             speciall
             ordinances
             ,
             as
             the
             preaching
             of
             the
             word
             ,
             and
             the
             administration
             of
             the
             sacraments
             .
             The
             word
             preached
             is
             the
             power
             of
             God
             to
             saluation
             to
             euery
             one
             that
             beleeues
             :
             and
             the
             end
             of
             the
             Sacraments
             is
             to
             communicate
             Christ
             with
             all
             his
             benefits
             to
             them
             that
             come
             to
             bee
             partakers
             thereof
             :
             as
             is
             most
             plainely
             to
             bee
             seene
             in
             the
             supper
             of
             the
             Lord
             ,
             in
             which
             the
             giuing
             of
             bread
             and
             wine
             to
             the
             seuerall
             communicants
             ,
             is
             a
             pledge
             and
             signe
             of
             Gods
             particular
             giuing
             of
             Christs
             bodie
             and
             blood
             with
             all
             his
             merits
             ,
             vnto
             them
             .
             And
             this
             giuing
             on
             Gods
             part
             ,
             cannot
             bee
             effectuall
             without
             receiuing
             on
             our
             parts
             :
             and
             therfore
             faith
             must
             needs
             bee
             an
             instrument
             or
             hand
             to
             receiue
             that
             which
             God
             giueth
             ,
             that
             wee
             may
             finde
             comfort
             by
             this
             giuing
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             fault
             he
             findeth
             with
             our
             faith
             ,
             is
             that
             we
             take
             it
             to
             be
             nothing
             else
             ,
             but
             an
             illumination
             of
             the
             mind
             ,
             stirring
             vp
             the
             will
             ,
             which
             being
             so
             moued
             and
             helped
             by
             grace
             ,
             causeth
             in
             the
             heart
             many
             good
             spirituall
             motions
             :
             But
             this
             (
             sayes
             M
             Perkins
             )
             is
             as
             much
             to
             say
             ,
             that
             dead
             men
             only
             helped
             ,
             can
             prepare
             themselues
             to
             their
             resurrection
             .
             Not
             so
             good
             Sir
             ,
             but
             that
             men
             spiritually
             dead
             being
             quickned
             by
             Gods
             spirit
             ,
             may
             haue
             many
             good
             motions
             ,
             for
             as
             our
             spirit
             giueth
             life
             vnto
             our
             bodies
             ;
             so
             the
             spirit
             of
             God
             by
             his
             grace
             animateth
             ,
             and
             giueth
             life
             vnto
             our
             soules
             .
             But
             of
             this
             it
             hath
             been
             once
             before
             spoken
             at
             large
             ,
             in
             the
             question
             of
             free
             will.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Is
             not
             the
             latter
             your
             doctrine
             also
             ,
             that
             a
             man
             ,
             vpon
             those
             good
             motions
             inspired
             ,
             disposeth
             himselfe
             to
             iustification
             ,
             by
             the
             good
             vse
             of
             his
             free
             will
             ?
             let
             the
             s
             Councill
             of
             Trent
             be
             iudge
             ,
             as
             your selfe
             alleaged
             it
             before
             .
          
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             III.
             difference
             concerning
             faith
             is
             this
             :
             the
             Papist
             saith
             ,
             that
             a
             man
             is
             iustified
             by
             faith
             ;
             yet
             not
             by
             faith
             alone
             ,
             but
             also
             by
             other
             vertues
             ,
             as
             hope
             ,
             loue
             ,
             the
             feare
             of
             God
             ,
             &c.
             
             The
             reasons
             which
             are
             brought
             to
             maintaine
             their
             opinion
             ,
             are
             of
             no
             moment
             .
          
           
             
               Reason
               .
               I.
            
             Luke
             7.
             47.
             
             
               Many
               sinnes
               are
               forgiuen
               her
            
             ,
             *
             because
             
               she
               loued
               much
            
             .
             Whence
             they
             gather
             that
             the
             woman
             here
             spoken
             of
             ,
             was
             iustified
             and
             had
             the
             pardon
             of
             sinnes
             by
             loue
             .
             Ans.
             In
             this
             text
             ,
             loue
             is
             not
             made
             an
             impulsiue
             cause
             to
             mooue
             God
             to
             pardon
             her
             sinnes
             ,
             but
             onely
             a
             signe
             to
             shew
             and
             manifest
             that
             God
             had
             alreadie
             pardoned
             them
             .
             Like
             to
             this
             ,
             is
             the
             place
             of
             Iohn
             ,
             who
             saith
             ,
             1.
             
             Ioh.
             3.
             14.
             
             
               Wee
               are
               translated
               from
               death
               to
               life
               ,
            
             because
             
               we
               loue
               the
               brethren
            
             :
             where
             loue
             is
             no
             cause
             of
             the
             change
             ,
             but
             a
             signe
             and
             consequent
             thereof
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Obserue
             first
             ,
             that
             Catholikes
             do
             not
             teach
             that
             she
             was
             pardoned
             for
             loue
             alone
             ,
             for
             they
             vse
             not
             (
             as
             Protestants
             do
             )
             when
             they
             find
             one
             cause
             of
             iustification
             ,
             to
             exclude
             all
             ,
             or
             any
             of
             the
             rest
             :
             But
             considering
             that
             in
             sundrie
             places
             of
             holy
             write
             ,
             iustification
             is
             ascribed
             vnto
             many
             seuerall
             vertues
             ,
             affirme
             that
             not
             faith
             alone
             ,
             but
             diuers
             other
             diuine
             qualities
             concurre
             vnto
             iustification
             ,
             and
             as
             mention
             here
             made
             of
             loue
             ,
             excludeth
             not
             faith
             ,
             hope
             ,
             repentance
             ,
             and
             such
             like
             :
             so
             in
             other
             places
             ,
             where
             faith
             is
             only
             spoken
             of
             ,
             there
             hope
             ,
             charity
             ,
             and
             the
             rest
             ,
             must
             not
             also
             be
             excluded
             .
             This
             sinner
             had
             assured
             beleefe
             in
             Christs
             power
             to
             remit
             sinnes
             ,
             and
             great
             hope
             in
             his
             mercie
             that
             hee
             would
             forgiue
             them
             ,
             great
             sorrow
             and
             detestation
             of
             her
             sinne
             also
             she
             had
             ,
             that
             in
             such
             an
             assemblie
             did
             so
             humblie
             prostrate
             her selfe
             at
             Christs
             feete
             ,
             to
             wash
             them
             with
             her
             teares
             ,
             and
             to
             wipe
             them
             with
             the
             haires
             of
             her
             head
             .
             And
             as
             she
             had
             true
             repentance
             of
             her
             former
             life
             ,
             so
             no
             doubt
             but
             she
             had
             also
             a
             firme
             purpose
             ,
             to
             lead
             a
             new
             life
             .
             So
             that
             in
             her
             conuersion
             ,
             all
             those
             vertues
             meete
             together
             ,
             which
             we
             hold
             to
             concurre
             to
             iustification
             ,
             and
             among
             the
             rest
             ,
             the
             preheminence
             worthelie
             is
             giuen
             to
             loue
             ,
             as
             to
             the
             principall
             disposition
             .
             Shee
             loued
             our
             Sauiour
             as
             the
             fountaine
             of
             all
             mercies
             ,
             and
             goodnes
             ,
             and
             therfore
             accounted
             her
             precious
             oyntments
             best
             bestowed
             on
             him
             ;
             yea
             ,
             and
             the
             humblest
             seruice
             ,
             and
             most
             affectionate
             she
             could
             offer
             him
             ,
             to
             be
             all
             too
             little
             ,
             and
             nothing
             answerable
             to
             
             the
             inward
             burning
             charitie
             which
             she
             bare
             him
             .
             Which
             noble
             affection
             of
             hers
             ,
             towards
             her
             diuine
             Redeemer
             ,
             no
             question
             ,
             was
             most
             acceptable
             vnto
             him
             ,
             as
             by
             his
             ovvne
             vvord
             is
             most
             manifest
             :
             for
             he
             said
             ,
             
               That
               many
               sinnes
               vvere
               forgiuen
               her
               ,
               because
               she
               loued
               much
               .
            
             But
             M.
             Perkins
             saith
             ,
             that
             her
             loue
             vvas
             no
             cause
             that
             moued
             Christ
             to
             pardon
             her
             ,
             but
             onely
             a
             signe
             of
             pardon
             giuen
             before
             :
             vvhich
             is
             so
             contrary
             to
             the
             text
             ,
             that
             a
             man
             not
             past
             all
             shame
             ,
             vvould
             blush
             once
             to
             affirme
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             stead
             of
             answering
             your
             long
             discourse
             ,
             grounded
             vpon
             meere
             coniectures
             ,
             for
             the
             most
             part
             ,
             which
             for
             the
             womans
             sake
             I
             will
             not
             examine
             ;
             let
             me
             put
             you
             in
             minde
             ,
             that
             if
             all
             this
             you
             report
             of
             her
             were
             true
             ,
             she
             was
             iustified
             before
             these
             actions
             ;
             which
             could
             not
             proceede
             but
             from
             a
             great
             measure
             of
             grace
             ;
             especially
             such
             an
             inward
             burning
             charitie
             ,
             as
             is
             not
             easily
             to
             be
             found
             in
             many
             a
             one
             that
             hath
             been
             iustified
             a
             long
             time
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             Christ
             saith
             expresly
             ,
             that
             it
             vvas
             the
             cause
             of
             the
             pardon
             :
             Because
             
             
               she
               had
               loued
               much
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Master
             Perkins
             hath
             answered
             you
             ,
             that
             our
             Sauiour
             saith
             not
             so
             ,
             and
             hath
             prooued
             his
             answere
             by
             the
             like
             place
             of
             t
             S.
             Iohn
             ,
             where
             u
             the
             same
             word
             is
             vsed
             ,
             and
             no
             cause
             propounded
             ,
             but
             a
             signe
             onely
             .
             Would
             you
             not
             haue
             taken
             away
             this
             answer
             ,
             if
             you
             had
             could
             ?
             But
             the
             text
             it self
             cleeres
             the
             matter
             :
             first
             by
             x
             the
             parable
             propounded
             ,
             with
             Simons
             answer
             ,
             and
             our
             Sauiours
             approbation
             :
             then
             by
             the
             application
             of
             it
             :
             lastly
             ,
             by
             the
             general
             doctrine
             gathered
             out
             of
             it
             ;
             
               to
               whom
               a
               little
               is
               forgiuen
               ,
               he
               doth
               loue
               a
               little
               .
            
             To
             this
             purpose
             y
             Basil
             saith
             ,
             
               That
               he
               that
               owes
               much
               ,
               hath
               much
               forgiuen
               him
               ,
               that
               he
               may
               loue
               much
               more
               .
            
          
           
             Secondly
             ,
             that
             her
             loue
             vvent
             before
             ,
             is
             as
             plainelie
             declered
             ,
             both
             by
             mention
             of
             the
             time
             past
             :
             
               Because
               she
               hath
               loued
            
             ,
             and
             by
             the
             ●●●dence
             of
             her
             fact
             of
             vvashing
             ,
             wiping
             and
             anoynting
             his
             feete
             :
             for
             ●h●
             vvhich
             saith
             our
             Sauiour
             ,
             then
             already
             performed
             :
             
               Many
               si●…
               are
               forgiuen
               her
            
             .
             So
             that
             here
             can
             be
             no
             impediment
             of
             beleeuing
             the
             Catholike
             Doctrine
             ,
             so
             clearely
             deliuered
             by
             the
             holy
             Ghost
             ,
             vnlesse
             one
             vvill
             bee
             so
             blindly
             ledde
             by
             our
             nevv
             Masters
             ,
             that
             he
             vvill
             beleeue
             no
             vvords
             of
             Christ
             ,
             be
             they
             neuer
             so
             plaine
             ,
             othervvise
             then
             it
             please
             the
             Ministers
             to
             expound
             them
             .
             And
             this
             much
             of
             the
             first
             of
             those
             reasons
             which
             M.
             Perkins
             said
             vvere
             of
             no
             moment
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             mention
             of
             the
             time
             past
             is
             too
             weake
             a
             reason
             ,
             to
             
             ouerthrow
             so
             certaine
             proofe
             ,
             out
             of
             the
             whole
             course
             of
             
             the
             text
             :
             especially
             since
             that
             notable
             conclusion
             is
             deliuered
             immediatly
             vpon
             the
             former
             words
             ,
             in
             the
             present
             time
             ;
             
               to
               whom
               a
               little
               is
               forgiuen
               ,
            
             z
             
               he
               doth
               loue
               a
               little
            
             .
             Neither
             doth
             our
             Sauiour
             tie
             the
             pardon
             of
             her
             sinnes
             to
             that
             present
             time
             ,
             but
             then
             giueth
             her
             knowledge
             of
             that
             which
             was
             done
             before
             ,
             saying
             first
             to
             
               Simon
               :
               Many
               sinnes
               are
               forgiuen
               her
               :
            
             and
             then
             to
             her selfe
             ,
             
               Thy
               sinnes
               are
               forgiuen
               thee
            
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               II.
            
             Gal.
             5.
             6.
             
             
               Neither
               circumcision
               ,
               nor
               vncircumcision
               auaileth
               any
               thing
               ,
               but
               faith
               that
               worketh
               by
               loue
               .
            
             Hence
             they
             gather
             ,
             that
             faith
             doth
             iustifie
             together
             with
             loue
             .
             Ans.
             The
             propertie
             of
             true
             faith
             is
             ,
             to
             apprehend
             and
             receiue
             something
             vnto
             it selfe
             :
             and
             loue
             ,
             that
             goes
             alwaies
             with
             faith
             ,
             as
             a
             fruite
             and
             an
             vnseparable
             companion
             thereof
             ,
             is
             of
             an
             other
             nature
             .
             For
             it
             doth
             not
             receiue
             in
             ,
             but
             as
             it
             were
             giue
             out
             it selfe
             in
             all
             the
             duties
             of
             the
             first
             and
             second
             table
             towards
             God
             and
             man
             :
             and
             this
             thing
             faith
             by
             it selfe
             cannot
             doe
             :
             and
             therefore
             Paul
             saith
             ,
             that
             faith
             worketh
             by
             loue
             .
             The
             hand
             hath
             a
             property
             to
             reach
             out
             it selfe
             ,
             to
             lay
             hold
             of
             any
             thing
             ,
             and
             to
             receiue
             a
             gift
             :
             but
             the
             hand
             hath
             no
             propertie
             to
             cut
             a
             peece
             of
             wood
             of
             it selfe
             without
             saw
             or
             knife
             ,
             or
             some
             like
             instrument
             :
             and
             yet
             by
             helpe
             of
             them
             ,
             it
             can
             either
             deuide
             or
             cut
             .
             Euen
             so
             it
             is
             the
             nature
             of
             faith
             ,
             to
             goe
             out
             of
             it selfe
             and
             to
             receiue
             Christ
             into
             the
             heart
             :
             as
             for
             the
             duties
             of
             the
             first
             and
             second
             table
             ,
             faith
             cannot
             of
             it selfe
             bring
             them
             forth
             ;
             no
             more
             then
             the
             hand
             can
             deuide
             or
             cut
             :
             yet
             ioyne
             loue
             to
             faith
             ,
             and
             then
             can
             it
             practise
             duties
             commanded
             concerning
             God
             and
             man.
             And
             this
             I
             take
             to
             be
             the
             meaning
             of
             this
             text
             ,
             which
             speaketh
             not
             of
             iustification
             by
             faith
             ,
             but
             onely
             of
             the
             practise
             of
             common
             duties
             ,
             which
             faith
             putteth
             in
             execution
             by
             the
             helpe
             of
             loue
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Reply
             .
             That
             charity
             hath
             the
             chiefest
             part
             ,
             and
             that
             faith
             is
             rather
             the
             instrument
             and
             hand
             ma●id
             of
             charity
             .
             My
             proofe
             shall
             be
             out
             of
             the
             very
             text
             alleadged
             ,
             vvhere
             life
             and
             motion
             is
             giuen
             to
             faith
             by
             charity
             ,
             as
             the
             Greeke
             vvord
             Euergoumene
             being
             passiue
             ,
             doth
             plainely
             shevv
             ,
             that
             faith
             is
             moued
             ,
             led
             ,
             and
             guided
             by
             charity
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             a
             The
             Greek
             word
             is
             not
             of
             the
             passiue
             ,
             but
             of
             the
             middle
             voyce
             ;
             as
             it
             is
             in
             many
             other
             places
             of
             Scriptures
             :
             b
             
               The
               affections
               of
               the
               flesh
               did
               worke
               in
               our
               members
               ,
               operabantur
               ,
            
             in
             your
             own
             translation
             .
             c
             
               Death
               workes
               in
               vs
               ,
               but
               life
               in
               you
               operatur
               :
            
             d
             
               According
               to
               the
               power
               that
               worketh
               in
               vs
               operatur
               :
            
             e
             
               According
               to
               his
               working
               ,
               which
               he
               worketh
               in
               me
               ;
               quam
               operatur
               in
               me
               .
            
             And
             in
             this
             very
             place
             operatur
             ,
             which
             cannot
             be
             taken
             passiuely
             ,
             as
             euery
             Grammar
             scholler
             knoweth
             .
             In
             the
             Interlinear
             ,
             faith
             ,
             which
             is
             f
             effectuall
             .
             Pagnin
             ,
             g
             working
             by
             loue
             .
             Faith
             (
             saith
             h
             Theophylact
             on
             that
             place
             )
             
               workes
               by
               loue
               ;
               that
               is
            
             (
             saith
             he
             )
             
               ought
               alwaies
            
             i
             
               to
               be
               shewed
               to
               be
               aliue
               ,
               and
               effectuall
               by
               loue
               to
               Christ.
            
             And
             a
             little
             after
             ,
             
               Learne
               therefore
               ,
               that
               faith
               worketh
               by
               charitie
               ,
               that
               is
            
             (
             saith
             he
             )
             
               is
               shewed
               to
               be
               aliue
            
             .
             *
             The
             best
             of
             your
             owne
             writers
             expound
             it
             ,
             as
             we
             doe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Which
             S.
             Iames
             doth
             demonstrate
             most
             manifest
             ,
             saying
             that
             .
             
               Euen
               as
               the
               body
               is
               dead
               without
               the
               soule
               ,
               so
               is
               faith
               vvithout
               charity
               :
            
             Making
             charitie
             to
             be
             the
             life
             ,
             and
             as
             it
             vvere
             the
             soule
             of
             faith
             .
             Novv
             no
             man
             is
             ignorant
             ,
             but
             it
             is
             the
             soule
             that
             vseth
             the
             body
             ,
             as
             an
             instrument
             ,
             euen
             so
             then
             it
             is
             charity
             ,
             that
             vseth
             saith
             as
             her
             instrument
             and
             inferiour
             ,
             and
             not
             contrarivvise
             .
          
           
             First
             the
             word
             ,
             k
             in
             that
             place
             ,
             doth
             not
             signifie
             the
             soule
             ,
             but
             breath
             ,
             as
             Caietan
             saith
             .
             Secondly
             ,
             the
             Apostle
             saith
             not
             ,
             
               without
               charitie
            
             ,
             as
             you
             doe
             ,
             but
             l
             
               without
               workes
            
             :
             which
             cannot
             be
             taken
             for
             the
             life
             of
             faith
             ,
             but
             are
             onely
             effects
             of
             it
             .
             Thirdly
             ,
             for
             the
             meaning
             of
             the
             place
             ,
             let
             vs
             here
             your
             owne
             Cardinall
             Caietan
             speake
             .
             
               By
               the
               name
               of
            
             m
             spirit
             (
             saith
             
               Caietan
               )
               he
               vnderstands
               not
               the
               soule
               ,
               but
               the
               breath
               .
               And
               he
               fitly
               compareth
               workes
               to
               breath
               :
               for
               as
               the
               body
               of
               a
               liuing
               creature
               ,
            
             n
             
               if
               it
               breathe
               not
               ,
               is
               dead
               :
               so
               faith
               ,
            
             o
             
               if
               it
               bring
               foorth
               no
               workes
               ,
               is
               dead
               :
               for
               breathing
               is
               an
               effect
               of
               a
               liue
               bodie
               ,
               and
               likewise
               working
               is
               the
               proper
               effect
               of
               a
               liuing
               faith
               :
               whereby
               it
               appeareth
            
             (
             saith
             he
             )
             
               in
               what
               sense
            
             p
             
               the
               Apostle
               said
               aboue
               ,
               that
               faith
               without
               workes
               was
               dead
               :
               not
               because
               hee
               thought
               that
               works
               were
               the
               forme
               of
               faith
               ,
               but
               because
               he
               thought
               that
               works
            
             
             q
             
               accompany
               faith
               ,
               as
               the
               breath
               accompanieth
               the
               life
               of
               the
               bodie
               .
            
             You
             see
             both
             his
             iudgement
             and
             his
             reason
             ,
             which
             is
             confirmed
             by
             that
             the
             r
             Apostle
             said
             before
             :
             
               Faith
               ,
               if
               it
               haue
               not
               workes
               ,
               is
               dead
               .
            
             So
             that
             the
             meaning
             is
             ,
             faith
             without
             workes
             ,
             that
             is
             ,
             faith
             that
             hath
             not
             workes
             ,
             is
             dead
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Which
             S.
             Paul
             confirmeth
             at
             large
             in
             the
             vvhole
             Chapter
             ,
             prouing
             charitie
             to
             be
             a
             more
             excellent
             gift
             then
             faith
             ,
             or
             any
             other
             ,
             concluding
             vvith
             these
             vvords
             .
             
               Novv
               there
               remaineth
               faith
               ,
               hope
               ,
               and
               charity
               ,
               these
               three
               ,
               but
               the
               greater
               of
               these
               is
               charitie
               .
            
             Whereupon
             S.
             Augustine
             resolueth
             
             thus
             .
             
               Nothing
               but
               charity
               maketh
               faith
               it selfe
               auaileable
               ,
               for
               faith
            
             (
             saith
             he
             )
             
               may
               be
               vvithout
               charity
               ,
               but
               it
               cannot
               be
               auailable
               vvithout
               it
               :
            
             
             So
             that
             first
             you
             see
             that
             charitie
             is
             the
             mouer
             ,
             and
             commaunder
             ,
             and
             faith
             ,
             as
             her
             instrument
             ,
             and
             handmaid
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             s
             Apostle
             speaketh
             not
             of
             that
             faith
             ,
             by
             which
             wee
             beleeue
             in
             God
             to
             iustification
             ,
             but
             of
             that
             by
             which
             miracles
             are
             wrought
             .
             Besides
             it
             doth
             not
             follow
             ,
             that
             loue
             vseth
             faith
             as
             an
             instrument
             to
             iustifie
             vs
             ,
             because
             in
             some
             respect
             it
             is
             superiour
             ;
             namely
             in
             the
             present
             vse
             ,
             for
             the
             good
             of
             our
             brethren
             :
             to
             which
             the
             Apostles
             exhortation
             tends
             ,
             as
             it
             ●…y
             appeare
             by
             his
             discourse
             ,
             both
             in
             that
             chapter
             ,
             and
             in
             the
             12.
             going
             before
             ,
             and
             the
             14.
             that
             followeth
             .
          
           
             Austin
             ,
             bringing
             the
             Apostles
             words
             ,
             speaketh
             of
             the
             same
             faith
             that
             hee
             meant
             :
             which
             may
             be
             indeed
             without
             charitie
             ,
             and
             cannot
             rise
             to
             the
             height
             of
             a
             iustifying
             faith
             ,
             but
             must
             needs
             be
             accompanied
             by
             charitie
             ,
             without
             which
             it
             is
             dead
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             that
             in
             the
             worke
             of
             iustification
             ,
             it
             hath
             the
             chiefe
             place
             ,
             may
             be
             thus
             proued
             ,
             I
             demaund
             whether
             that
             worke
             of
             iustification
             by
             faith
             
             be
             done
             ,
             for
             the
             loue
             of
             God
             ,
             and
             to
             his
             honour
             or
             no
             ?
             If
             not
             ,
             as
             it
             is
             void
             of
             charity
             ;
             so
             it
             is
             a
             wicked
             and
             sinfull
             act
             ,
             no
             iustification
             ,
             but
             infection
             ,
             our
             owne
             interest
             being
             the
             principall
             end
             of
             it
             :
             now
             if
             it
             comprehend
             and
             conclude
             Gods
             glory
             ,
             and
             seruice
             in
             it
             ,
             that
             is
             ,
             if
             they
             apply
             Christs
             righteousnes
             to
             them
             ,
             to
             glorifie
             God
             thereby
             ,
             then
             hath
             charity
             the
             principall
             part
             therin
             :
             for
             the
             directing
             of
             all
             ,
             to
             the
             honor
             and
             glory
             of
             God
             ,
             is
             the
             proper
             office
             and
             action
             of
             charity
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             is
             neither
             reason
             in
             your
             question
             ,
             nor
             strength
             in
             your
             argument
             :
             the
             worke
             of
             iustification
             ,
             by
             faith
             is
             Gods
             action
             iustifying
             a
             sinner
             ,
             that
             beleeueth
             in
             Iesus
             Christ.
             What
             sense
             then
             is
             there
             in
             this
             question
             ?
             
               I
               demaund
               whether
               that
               work
               of
               iustificatiō
               by
               faith
               ,
               be
               done
               for
               the
               loue
               of
               God
               ,
               and
               
               to
               his
               honour
               ,
               or
               no.
            
             That
             which
             followeth
             ,
             in
             respect
             of
             God
             ,
             is
             blasphemous
             ,
             at
             least
             absurd
             :
             
               That
               the
               worke
               of
               iustification
               is
               a
               wicked
               act
               .
            
             To
             your
             reason
             :
             It
             is
             no
             wicked
             act
             to
             beleeue
             in
             God
             for
             iustification
             by
             Christ
             ,
             though
             in
             the
             particular
             act
             of
             beleeuing
             ,
             we
             thinke
             not
             vpon
             the
             glorifying
             of
             God
             ,
             but
             onely
             respect
             our
             owne
             saluation
             .
             For
             to
             beleeue
             in
             Christ
             is
             no
             act
             enioyned
             by
             the
             law
             of
             nature
             ,
             or
             of
             Moses
             ,
             whereby
             we
             should
             iustifie
             our selues
             ;
             but
             an
             extraordinarie
             matter
             appointed
             by
             God
             ,
             who
             respects
             nothing
             in
             it
             ,
             on
             our
             parts
             ,
             but
             that
             wee
             beleeue
             .
             Not
             as
             if
             we
             might
             therefore
             neglect
             the
             glorie
             of
             God
             ,
             but
             that
             we
             may
             afterward
             giue
             so
             much
             the
             more
             glorie
             to
             him
             ,
             the
             lesse
             cause
             there
             was
             he
             should
             pardon
             vs
             ,
             there
             being
             such
             a
             defect
             against
             our
             generall
             dutie
             in
             that
             act
             of
             beleeuing
             .
             Further
             ,
             if
             it
             were
             true
             that
             we
             desired
             to
             glorifie
             God
             by
             beleeuing
             in
             Christ
             ,
             and
             that
             that
             desire
             proceeded
             from
             loue
             ;
             yet
             had
             not
             loue
             either
             the
             principall
             ,
             or
             any
             part
             in
             procuring
             our
             iustification
             .
             Because
             God
             doth
             not
             iustifie
             vs
             ,
             for
             seeking
             to
             glorifie
             him
             by
             beleefe
             ,
             which
             is
             simply
             a
             worke
             of
             the
             law
             ,
             but
             onely
             accepteth
             t
             our
             beleeuing
             for
             working
             ;
             and
             ,
             as
             u
             the
             Apostle
             speaketh
             ,
             counts
             faith
             to
             vs
             for
             righteousnes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             All
             this
             reason
             that
             charity
             both
             concurreth
             to
             iustification
             ,
             and
             that
             
             as
             principall
             ,
             S.
             Augustine
             confirmeth
             in
             these
             words
             :
             
               The
               house
               of
               God
            
             ,
             (
             that
             is
             ,
             a
             righteous
             and
             godly
             soule
             ,
             )
             
               hath
               for
               his
               foundation
               faith
               ,
               hope
               is
               the
               vvalles
               of
               it
               ;
               but
               charitie
               is
               the
               roofe
               and
               perfection
               of
               it
               .
            
          
           
             Austin
             speaketh
             not
             of
             iustification
             onely
             ,
             but
             of
             the
             whole
             building
             of
             Gods
             house
             in
             the
             soule
             of
             man
             ;
             which
             (
             x
             saith
             he
             )
             is
             built
             with
             singing
             ,
             founded
             with
             beleeuing
             ,
             set
             vp
             with
             hoping
             ,
             perfected
             with
             louing
             .
             The
             end
             of
             our
             election
             ,
             iustification
             ,
             and
             sanctification
             ,
             is
             holinesse
             ,
             without
             which
             a
             man
             is
             no
             true
             Christian
             ;
             but
             iustification
             is
             not
             the
             building
             of
             the
             soule
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               .
               III.
            
             Faith
             is
             neuer
             alone
             ,
             therfore
             it
             doth
             not
             iustifie
             alone
             .
             Answ.
             The
             reason
             is
             naught
             ,
             and
             they
             might
             as
             well
             dispute
             thus
             .
             The
             eie
             is
             neuer
             alone
             from
             the
             heade
             ,
             and
             therfore
             it
             seeth
             not
             alone
             :
             
             which
             is
             absurd
             .
             And
             though
             in
             regard
             of
             substance
             the
             eye
             be
             neuer
             alone
             ,
             yet
             in
             regard
             of
             seeing
             ,
             it
             is
             alone
             :
             and
             so
             though
             faith
             subsist
             not
             without
             loue
             and
             hope
             and
             other
             graces
             of
             God
             ,
             yet
             in
             regard
             of
             the
             act
             of
             iustification
             it
             is
             alone
             without
             them
             all
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             third
             of
             these
             trifling
             reasons
             ,
             is
             peruersly
             propounded
             by
             
             M.
             Perkins
             thus
             .
             
               Faith
               is
               neuer
               alone
               ,
               therefore
               it
               dothnot
               iustifie
               alone
               :
            
             That
             this
             argument
             is
             fondly
             framed
             ,
             appeareth
             plainly
             in
             that
             ,
             that
             Catholikes
             doe
             not
             deny
             ,
             but
             affirme
             that
             faith
             may
             be
             without
             charity
             ,
             as
             it
             is
             in
             all
             sinfull
             Catholikes
             .
          
           
             The
             argument
             is
             framed
             vpon
             our
             opinion
             :
             who
             maintaine
             ,
             that
             a
             iustifying
             faith
             is
             neuer
             without
             hope
             ,
             and
             charitie
             .
             Hence
             it
             may
             seeme
             to
             follow
             ,
             that
             it
             doth
             not
             iustifie
             alone
             :
             but
             because
             you
             disclaime
             this
             reason
             ,
             I
             will
             let
             it
             passe
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             We
             then
             forme
             the
             reason
             thus
             .
             If
             faith
             alone
             be
             the
             whole
             cause
             of
             iustification
             ,
             then
             if
             both
             ,
             hope
             and
             charity
             were
             remoued
             from
             faith
             (
             at
             least
             by
             thought
             ,
             and
             in
             conceipt
             ,
             )
             faith
             would
             neuerthelesse
             iustifie
             .
             But
             faith
             considered
             without
             hope
             ,
             and
             charity
             will
             not
             iustifie
             :
             ergo
             ,
             it
             is
             not
             the
             whole
             cause
             of
             iustification
             .
             The
             first
             proposition
             cannot
             be
             denied
             of
             them
             ,
             who
             know
             the
             nature
             and
             propriety
             of
             causes
             ,
             for
             the
             entire
             and
             totall
             cause
             of
             any
             thing
             ,
             being
             (
             as
             the
             Philosophers
             say
             )
             in
             act
             ,
             the
             effect
             must
             needs
             follow
             ,
             and
             very
             sence
             teacheth
             the
             simple
             ,
             that
             if
             any
             thing
             be
             set
             to
             worke
             ,
             and
             if
             it
             doe
             not
             act
             that
             ,
             which
             it
             is
             set
             too
             ,
             then
             there
             wanted
             some
             thing
             requisite
             .
             And
             consequently
             that
             vvas
             not
             the
             whole
             cause
             of
             that
             worke
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             denie
             the
             consequence
             of
             your
             proposition
             .
             For
             though
             saith
             alone
             be
             the
             whole
             cause
             of
             iustification
             ;
             yet
             not
             euery
             faith
             ,
             but
             such
             an
             one
             as
             is
             accompanied
             with
             hope
             and
             charitie
             .
             To
             your
             proofe
             I
             answere
             ,
             that
             such
             a
             faith
             is
             neither
             the
             whole
             ,
             nor
             any
             cause
             of
             iustification
             ;
             and
             so
             though
             that
             be
             (
             as
             you
             say
             )
             in
             act
             ,
             yet
             no
             such
             effect
             will
             follow
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             to
             the
             second
             proposition
             .
             
               But
               their
               imagined
               faith
               cannot
               applie
               to
               themselues
               ,
               Christs
               righteousnes
               vvithout
               the
               preseace
               of
               hope
               and
               charitie
               .
            
             
             For
             else
             he
             might
             be
             iustified
             without
             any
             hope
             of
             heauen
             ,
             and
             without
             any
             loue
             towards
             God
             ,
             and
             estimation
             of
             his
             honor
             ,
             which
             are
             things
             most
             absurd
             in
             themselues
             :
             but
             yet
             very
             well
             fitting
             the
             Protestants
             iustification
             ,
             which
             is
             nothing
             els
             but
             the
             plaine
             vice
             of
             presumption
             ,
             as
             hath
             been
             before
             declared
             :
             Yet
             to
             auoid
             this
             inconuenience
             which
             is
             so
             great
             ,
             
             M.
             Perkins
             graunteth
             that
             both
             ,
             hope
             and
             charity
             must
             needs
             be
             present
             at
             the
             iustification
             ,
             but
             doe
             nothing
             in
             it
             ,
             but
             faith
             doth
             all
             ,
             as
             the
             head
             is
             present
             to
             the
             eie
             ,
             when
             it
             seeth
             ,
             yet
             it
             is
             the
             eie
             alone
             that
             seeth
             .
             Here
             is
             a
             worthy
             peece
             of
             Philosophie
             ,
             that
             the
             eie
             alone
             doth
             see
             ,
             wheras
             in
             truth
             it
             is
             but
             the
             instrument
             of
             seeing
             ,
             the
             soule
             being
             the
             principall
             cause
             of
             sight
             ,
             as
             it
             is
             of
             all
             other
             actions
             ,
             of
             life
             ,
             sence
             ,
             and
             reason
             :
             and
             it
             is
             not
             to
             purpose
             here
             ,
             where
             we
             require
             the
             prefence
             of
             the
             whole
             cause
             ,
             and
             not
             only
             of
             th●
             instrumentall
             cause
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             the
             assumption
             I
             answere
             :
             Faith
             ,
             considered
             without
             any
             act
             of
             hope
             or
             charitie
             to
             iustification
             ,
             doth
             iustifie
             :
             but
             faith
             that
             is
             without
             these
             ,
             doth
             not
             iustifie
             .
             To
             your
             proofe
             I
             say
             further
             ,
             that
             to
             our
             iustification
             God
             accounteth
             for
             righteousnes
             ,
             neither
             our
             hope
             of
             heauen
             ,
             nor
             our
             loue
             towards
             himselfe
             ,
             nor
             our
             estimation
             of
             his
             honour
             ,
             but
             y
             onely
             our
             beleeuing
             in
             Iesus
             Christ.
             The
             similitude
             is
             true
             ,
             and
             fit
             .
             True
             ,
             because
             the
             eye
             doth
             see
             ,
             though
             as
             an
             instrument
             fitted
             to
             that
             office
             by
             God
             :
             and
             thus
             Philosophers
             ,
             Poets
             ,
             Orators
             ,
             and
             all
             kinde
             of
             people
             doe
             speake
             .
             He
             that
             would
             be
             more
             curious
             than
             wise
             ,
             might
             finde
             fault
             with
             you
             also
             ,
             and
             say
             ;
             that
             the
             act
             of
             seeing
             also
             is
             mans
             ,
             and
             the
             soule
             the
             instrustrument
             whereby
             he
             doth
             see
             ;
             as
             the
             hand
             is
             the
             instrument
             with
             which
             he
             reacheth
             .
          
           
             The
             fitnes
             of
             the
             similitude
             appeareth
             thus
             ;
             It
             is
             man
             that
             beleeueth
             ,
             as
             it
             is
             man
             that
             seeth
             .
             The
             generall
             instrument
             (
             as
             I
             may
             speake
             )
             for
             both
             these
             actions
             is
             the
             soule
             ,
             though
             by
             diuers
             faculties
             ;
             the
             particular
             for
             sight
             is
             the
             eye
             ,
             for
             beleeuing
             ,
             faith
             ,
             outwardly
             there
             is
             none
             .
             The
             eye
             seuered
             from
             the
             head
             seeth
             not
             ;
             and
             yet
             it
             is
             the
             eye
             that
             seeth
             ,
             and
             not
             the
             head
             :
             so
             saith
             ,
             that
             is
             without
             hope
             and
             charitie
             ,
             iustifieth
             not
             ;
             and
             yet
             hope
             and
             charitie
             doth
             not
             iustifie
             .
             You
             answere
             that
             it
             is
             not
             to
             purpose
             ;
             because
             wee
             require
             the
             presence
             of
             the
             whole
             cause
             ,
             and
             not
             onely
             of
             the
             instrumentall
             .
             But
             you
             deceiue
             your selfe
             :
             for
             the
             question
             is
             not
             of
             the
             whole
             cause
             ,
             or
             principall
             efficient
             ,
             which
             is
             God
             ,
             (
             for
             z
             it
             is
             he
             onely
             that
             iustifieth
             )
             but
             of
             the
             instrument
             ,
             if
             wee
             may
             so
             call
             it
             .
             To
             speake
             plainly
             ,
             the
             matter
             is
             (
             as
             I
             haue
             often
             said
             )
             what
             it
             is
             that
             God
             respects
             in
             vs
             to
             our
             iustification
             .
             We
             say
             it
             is
             onely
             our
             beleeuing
             in
             Christ
             :
             
             you
             say
             it
             is
             our
             beleeuing
             ,
             louing
             ,
             and
             hoping
             ;
             because
             we
             teach
             ,
             that
             together
             with
             faith
             ,
             by
             which
             (
             on
             our
             part
             )
             we
             are
             iustified
             ,
             we
             receiue
             hope
             ,
             charitie
             ,
             and
             other
             graces
             of
             sanctification
             ,
             which
             are
             all
             present
             in
             the
             heart
             ,
             when
             it
             beleeueth
             to
             iustification
             ,
             but
             are
             no
             way
             any
             causes
             of
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             to
             returne
             your
             similitude
             vpon
             yourselfe
             ,
             as
             the
             eie
             cannot
             see
             without
             the
             head
             ,
             because
             it
             receiueth
             influence
             from
             it
             ,
             before
             it
             can
             see
             ,
             so
             cannot
             faith
             iustifie
             without
             charity
             ,
             because
             it
             necessarily
             receiueth
             spirit
             of
             life
             from
             it
             ,
             before
             it
             can
             do
             any
             thing
             acceptable
             in
             Gods
             sight
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             denie
             your
             similitude
             ,
             as
             faultie
             in
             the
             reddition
             or
             latter
             part
             of
             it
             .
             For
             faith
             receiueth
             no
             influence
             from
             any
             other
             vertue
             ,
             whereby
             it
             hath
             life
             to
             worke
             acceptably
             in
             Gods
             sight
             :
             but
             the
             acceptablenes
             of
             faith
             proceedes
             from
             the
             meere
             acceptation
             of
             God
             ,
             a
             counting
             it
             for
             righteousnes
             .
             And
             whereas
             wee
             say
             that
             such
             a
             faith
             onely
             iustifieth
             ,
             as
             hath
             hope
             and
             loue
             for
             companions
             ,
             it
             is
             not
             our
             meaning
             that
             these
             make
             saith
             acceptable
             ,
             but
             that
             hee
             which
             beleeueth
             ,
             and
             hath
             not
             these
             vertues
             ,
             idly
             presumes
             of
             faith
             ,
             when
             he
             hath
             it
             not
             ;
             because
             the
             spirit
             of
             God
             ,
             together
             with
             true
             faith
             ,
             powreth
             these
             graces
             also
             into
             our
             soules
             .
             But
             of
             this
             whole
             point
             of
             iustification
             ,
             I
             shall
             one
             day
             (
             if
             it
             please
             God
             )
             write
             more
             distinctly
             and
             fully
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               IV.
            
             If
             faith
             alone
             doe
             iustifie
             ,
             then
             wee
             are
             saued
             by
             faith
             alone
             :
             but
             we
             are
             not
             saued
             by
             faith
             alone
             :
             and
             therfore
             not
             iustified
             by
             faith
             alone
             .
             Answ.
             The
             proposition
             is
             false
             :
             for
             more
             things
             are
             requisit
             to
             the
             maine
             ende
             ,
             then
             to
             the
             subordinate
             meanes
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             fourth
             reason
             ,
             if
             faith
             alone
             doe
             iustifie
             ,
             then
             faith
             alone
             vvill
             saue
             ,
             but
             it
             will
             not
             saue
             ,
             ergo
             .
             M.
             Perkins
             first
             denieth
             the
             proposition
             ,
             and
             saith
             ,
             
               That
               it
               may
               iustifie
               ,
               and
               yet
               not
               saue
               :
               because
               more
               is
               required
               to
               saluation
               ,
               then
               to
               iustification
               .
            
             Which
             is
             false
             ,
             for
             put
             the
             case
             that
             an
             Innocent
             babe
             dye
             shortly
             after
             his
             baptisme
             wherein
             he
             was
             iustified
             ,
             shall
             he
             not
             be
             saued
             for
             want
             of
             any
             thing
             ?
             I
             hope
             you
             will
             say
             yes
             :
             euen
             so
             any
             man
             that
             is
             iustified
             ,
             if
             he
             depart
             in
             that
             state
             ,
             no
             man
             makes
             doubt
             of
             his
             saluation
             ,
             therefore
             this
             first
             shift
             was
             very
             friuolous
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             had
             been
             the
             part
             of
             a
             scholler
             to
             haue
             refuted
             his
             reason
             ,
             as
             well
             as
             to
             condemne
             his
             answere
             .
             But
             indeede
             
             the
             reason
             is
             sound
             ;
             that
             iustification
             ,
             being
             but
             the
             subordinate
             meanes
             to
             the
             maine
             end
             ,
             saluation
             ,
             more
             is
             required
             to
             this
             ,
             than
             to
             that
             :
             not
             that
             any
             man
             can
             faile
             of
             saluation
             ,
             b
             which
             hath
             attained
             to
             iustification
             ,
             but
             because
             God
             hath
             appointed
             to
             make
             supplie
             of
             other
             graces
             ,
             that
             we
             may
             come
             by
             degrees
             to
             glorification
             .
             Your
             reason
             is
             nothing
             worth
             .
             For
             the
             comparison
             of
             equalitie
             and
             likenes
             ,
             is
             insufficient
             .
             For
             though
             infants
             need
             no
             more
             to
             saluation
             ;
             yet
             men
             of
             discretion
             doe
             .
             I
             appeale
             to
             your
             owne
             doctrine
             :
             Doe
             not
             you
             teach
             ,
             that
             good
             workes
             are
             necessarie
             to
             saluation
             ?
             and
             yet
             you
             grant
             ,
             that
             infants
             may
             be
             saued
             without
             them
             ;
             yea
             and
             men
             of
             yeres
             too
             ,
             if
             they
             haue
             no
             time
             to
             doe
             them
             ,
             after
             their
             first
             iustification
             .
             Therefore
             more
             may
             bee
             required
             to
             saluation
             than
             to
             iustification
             ,
             though
             infants
             want
             nothing
             after
             they
             are
             once
             iustified
             :
             yea
             infants
             are
             iustified
             without
             faith
             ,
             as
             many
             as
             are
             iustified
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             the
             assumption
             is
             false
             :
             for
             we
             are
             saued
             by
             faith
             alone
             ,
             if
             wee
             speake
             of
             faith
             as
             it
             is
             an
             instrument
             apprehending
             Christ
             for
             our
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Which
             M.
             Perkins
             perceiuing
             ,
             flies
             to
             a
             second
             ;
             that
             for
             faith
             alone
             we
             shall
             also
             be
             saued
             ,
             and
             that
             good
             workes
             shall
             not
             be
             regarded
             at
             the
             day
             of
             our
             iudgement
             .
             Then
             must
             those
             words
             of
             the
             holy
             Ghost
             
             so
             often
             repeated
             in
             the
             Scriptures
             be
             razed
             out
             of
             the
             text
             .
             
               God
               at
               that
               time
               vvill
               render
               vnto
               euery
               man
               ,
               according
               to
               his
               workes
               .
            
             But
             of
             this
             more
             amply
             in
             the
             question
             of
             merits
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             His
             second
             answere
             is
             ,
             that
             the
             assumption
             is
             false
             ;
             vpon
             this
             distinction
             ,
             that
             by
             sauing
             ,
             wee
             vnderstand
             being
             brought
             into
             the
             state
             of
             saluation
             .
             For
             that
             is
             performed
             ,
             on
             our
             part
             ,
             by
             beleeuing
             onely
             .
             Now
             in
             this
             case
             wee
             are
             said
             to
             bee
             saued
             ,
             because
             whosoeuer
             is
             once
             iustified
             by
             saith
             ,
             shall
             certainly
             haue
             other
             things
             ministred
             vnto
             him
             ,
             by
             which
             God
             hath
             appointed
             to
             bring
             him
             to
             saluation
             .
             It
             is
             your
             slander
             ,
             not
             Master
             Perkins
             error
             ,
             that
             good
             works
             shall
             not
             be
             regarded
             at
             the
             day
             of
             our
             iudgement
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               V.
            
             We
             are
             saued
             by
             hope
             ,
             therefore
             not
             by
             faith
             alone
             .
             Answ.
             We
             are
             saued
             by
             hope
             ,
             not
             because
             
             it
             is
             any
             cause
             of
             our
             saluation
             .
             Pauls
             meaning
             is
             onely
             this
             :
             that
             wee
             haue
             not
             saluation
             as
             yet
             in
             possession
             ,
             but
             waite
             patiently
             for
             it
             ,
             in
             time
             to
             come
             to
             be
             possessed
             of
             vs
             ,
             expecting
             the
             time
             of
             our
             ful
             deliuerance
             :
             that
             is
             all
             that
             can
             iustly
             be
             gathered
             hence
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             There
             be
             many
             other
             vertues
             ,
             vnto
             which
             iustification
             and
             saluation
             are
             ascribed
             in
             Gods
             word
             :
             therefore
             faith
             alone
             sufficeth
             not
             .
             The
             Antecedent
             is
             proued
             ,
             first
             offeare
             it
             is
             said
             .
             
               He
               that
               is
               vvithout
               feare
               ,
               cannot
               be
               iustified
               .
               VVe
               are
               saued
               by
               hope
               .
               Vnlesse
               you
               doe
               psnance
               ,
               you
               shall
            
             
             
               all
               in
               like
               sort
               perish
               .
               VVe
               are
               translated
               from
               death
               to
               life
               ,
            
             (
             that
             is
             iustified
             )
             
               because
               vve
               loue
               the
               brethren
            
             .
             Againe
             of
             baptisme
             .
             
               Vnlesse
               you
               be
               borne
               againe
               of
               vvater
               ,
               and
               the
               holy
               Ghost
               ,
               you
               cannot
               enter
               into
               the
               Kingdome
               of
               heauen
               :
            
             Lastly
             we
             must
             haue
             a
             resolute
             purpose
             to
             amend
             our
             evil
             liues
             .
             
               For
               vve
               are
               buried
               together
               with
               Christ
               by
               baptisme
               into
               death
               ,
               that
               as
               Christ
               is
               risen
               againe
               from
               the
               dead
               ,
            
             &c.
             
             
               S●
               vve
               may
               also
               vvalke
               in
               nevvnes
               of
            
             
             life
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             answered
             as
             much
             as
             hee
             propounded
             :
             that
             which
             you
             haue
             brought
             I
             will
             examine
             ,
             and
             ,
             I
             trust
             ,
             satisfie
             .
             c
             
               He
               that
               is
               without
               feare
               ,
               cannot
               be
               iustified
               .
            
             It
             is
             a
             strange
             course
             of
             prouing
             ,
             to
             bring
             that
             against
             vs
             for
             scripture
             ,
             which
             you
             know
             wee
             denie
             to
             be
             scripture
             ,
             and
             that
             with
             the
             consent
             of
             the
             ancient
             writers
             ,
             and
             your
             owne
             of
             late
             .
             d
             
               Arias
               Montanus
            
             ,
             and
             they
             that
             ioyned
             with
             him
             ,
             haue
             left
             all
             the
             Apocryphall
             out
             of
             the
             Interlinear
             Bible
             .
             The
             Greeke
             ,
             which
             is
             the
             originall
             ,
             is
             farre
             otherwise
             ,
             e
             
               An
               angrie
               man
            
             :
             and
             so
             it
             is
             translated
             in
             f
             the
             great
             Bible
             ,
             set
             out
             by
             
               Arias
               Montanus
            
             ;
             and
             before
             that
             ,
             by
             g
             Pagnin
             ,
             who
             also
             interpreteth
             it
             ,
             
               shall
               not
               be
               iustified
            
             ,
             h
             
               cannot
               be
               thought
               iust
            
             ,
             referring
             it
             to
             mans
             iudgement
             ,
             rather
             than
             to
             Gods.
             i
             Vatablus
             also
             so
             translateth
             it
             ,
             and
             addes
             in
             the
             margin
             ,
             
               that
               some
               copies
               reade
            
             k
             
               vniust
               anger
            
             :
             and
             for
             your
             being
             iustified
             ,
             he
             translateth
             (
             as
             Pagnin
             doth
             )
             
               cannot
               be
               counted
               iust
            
             .
             Besides
             I
             denie
             the
             consequence
             ;
             he
             that
             is
             without
             feare
             cannot
             be
             iustified
             :
             therefore
             iustification
             is
             ascribed
             in
             Gods
             word
             to
             some
             other
             vertue
             ,
             and
             not
             to
             faith
             onely
             .
             For
             though
             a
             man
             that
             is
             without
             feare
             cannot
             be
             iustified
             ,
             yet
             he
             is
             not
             iustified
             in
             respect
             of
             his
             feare
             .
          
           
             To
             omit
             the
             absurditie
             of
             the
             translation
             ,
             l
             doe
             penance
             ,
             
             for
             repent
             ;
             who
             makes
             any
             doubt
             that
             they
             shall
             perish
             ,
             that
             repent
             not
             ?
             What
             will
             you
             conclude
             thence
             ?
             Therefore
             repentance
             iustifieth
             ,
             and
             not
             faith
             onely
             ?
             I
             denie
             your
             consequence
             ,
             see
             the
             reason
             in
             the
             former
             section
             .
          
           
             The
             m
             Apostle
             makes
             not
             the
             loue
             of
             our
             brethren
             the
             cause
             ,
             but
             the
             proofe
             of
             our
             iustification
             ;
             as
             it
             is
             apparant
             by
             his
             words
             :
             
               We
               know
               we
               are
               translated
               from
               death
               to
               life
               ,
               because
               we
               loue
               the
               brethren
               :
               he
               that
               loueth
               not
               his
               brother
               ,
               abideth
               in
               death
               .
            
             We
             are
             not
             translated
             by
             reason
             of
             our
             louing
             :
             for
             indeed
             we
             must
             be
             translated
             before
             we
             can
             loue
             them
             ;
             but
             we
             know
             by
             louing
             them
             that
             we
             are
             translated
             .
             And
             that
             is
             the
             scope
             of
             the
             Apostle
             :
             
               In
               this
               are
               the
               children
            
             
             
               of
               God
               knowne
               ,
               and
               the
               children
               of
               the
               diuell
               :
               whosoeuer
               doth
               not
               righteousnes
               is
               not
               of
               God
               ,
               neither
               he
               that
               loueth
               not
               his
               brother
               :
               Let
               vs
               not
               loue
               in
               word
               ,
               nor
               in
               tongue
               ,
               but
               indeed
               and
               in
            
             
             
               truth
               .
               For
               thereby
               wee
               know
               that
               we
               are
               of
               the
               truth
               ,
               and
               shall
               before
               him
               assure
               our
               hearts
               .
            
          
           
             First
             ,
             you
             take
             that
             as
             granted
             which
             is
             full
             of
             doubt
             ,
             that
             our
             Sauiour
             Christ
             speaketh
             n
             in
             that
             place
             of
             baptisme
             .
             Secondly
             (
             admitting
             that
             )
             I
             denie
             absolute
             necessitie
             of
             baptisme
             ,
             as
             well
             as
             of
             the
             other
             Sacrament
             :
             for
             which
             ,
             in
             your
             iudgement
             ,
             those
             words
             are
             as
             strong
             ,
             o
             
               Except
               you
               eate
               the
               flesh
               of
               the
               Sonne
               of
               man
               ,
               and
               drinke
               his
               blood
               ,
               ye
               haue
               no
               life
               in
               you
               .
            
             Thirdly
             ,
             I
             say
             we
             are
             iustified
             by
             baptisme
             ,
             p
             as
             Abraham
             was
             by
             Circumcision
             .
             Fourthly
             ,
             I
             denie
             the
             consequence
             here
             also
             :
             
               None
               can
               enter
               into
               heauen
               ,
               except
               they
               be
               borne
               againe
               of
               water
               and
               the
               holy
               Ghost
               .
            
             Therefore
             not
             onely
             faith
             ,
             but
             also
             some
             other
             vertues
             are
             respected
             by
             God
             in
             our
             iustification
             .
          
           
             The
             end
             of
             baptisme
             is
             our
             sanctification
             ,
             by
             dying
             to
             sinne
             ,
             and
             liuing
             to
             righteousnes
             :
             therefore
             iustification
             and
             saluation
             are
             ascribed
             to
             other
             vertues
             ,
             beside
             faith
             .
             I
             denie
             the
             consequence
             .
             For
             q
             though
             we
             must
             haue
             a
             resolute
             purpose
             to
             amend
             our
             liues
             ;
             yet
             God
             doth
             not
             iustifie
             vs
             ,
             in
             regard
             that
             we
             haue
             such
             a
             purpose
             ,
             but
             only
             in
             respect
             of
             our
             beleeuing
             ;
             neither
             ,
             to
             speake
             truly
             ,
             doth
             this
             purpose
             goe
             before
             iustification
             ,
             but
             follow
             it
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             all
             these
             and
             many
             such
             like
             places
             of
             holy
             Scripture
             ,
             it
             pleased
             M.
             Perkins
             to
             make
             answere
             in
             that
             one
             .
             
               You
               are
               saued
               by
               hope
            
             :
             to
             wit
             ;
             
             that
             Paules
             meaning
             is
             only
             ,
             that
             we
             haue
             not
             as
             yet
             saluation
             in
             possession
             ,
             but
             must
             waire
             patiently
             for
             it
             ,
             vntill
             the
             time
             of
             our
             full
             deliuerance
             ,
             this
             is
             all
             .
             Now
             whether
             that
             patient
             expectation
             ,
             which
             is
             not
             hope
             ,
             but
             issueth
             out
             of
             hope
             ,
             of
             eternal
             saluation
             ,
             or
             hope
             it selfe
             be
             any
             cause
             of
             saluation
             ,
             he
             saith
             neither
             yea
             nor
             nay
             ,
             and
             leaues
             you
             to
             think
             as
             it
             seemeth
             best
             vnto
             your selfe
             .
             S.
             Paul
             then
             affirming
             it
             to
             be
             a
             cause
             of
             saluation
             ,
             it
             is
             best
             to
             beleeue
             him
             :
             and
             so
             neither
             to
             exclude
             hope
             or
             charitie
             ,
             or
             any
             of
             the
             foresaid
             vertues
             ,
             from
             the
             worke
             of
             iustification
             ,
             hauing
             so
             good
             warrant
             as
             the
             word
             of
             God
             ,
             for
             the
             confirmation
             of
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             r
             S.
             Paul
             doth
             not
             affirme
             ,
             that
             it
             is
             any
             cause
             of
             saluation
             ,
             but
             onely
             saith
             (
             as
             Master
             Perkins
             hath
             truly
             answered
             )
             that
             we
             must
             come
             to
             the
             possession
             of
             saluation
             ,
             by
             continuing
             our
             hope
             of
             it
             with
             patience
             .
             To
             which
             purpose
             s
             the
             Apostle
             saith
             ,
             that
             
               we
               had
               need
               of
               patience
               ,
               that
               after
               wee
               haue
               done
               the
               will
               of
               God
               ,
               we
               may
               receiue
               the
               promise
               .
            
             Neither
             is
             the
             question
             of
             saluation
             ,
             but
             of
             iustification
             :
             so
             that
             here
             the
             consequence
             may
             iustly
             be
             denied
             ,
             
               we
               are
               saued
               by
               hope
               ,
               therfore
               we
               are
               not
               iustified
               by
               faith
               onely
               .
            
             For
             more
             is
             required
             to
             saluation
             ,
             than
             to
             iustification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             these
             authorities
             and
             reasons
             ,
             taken
             out
             of
             the
             holy
             Scriptures
             ,
             let
             vs
             ioyne
             here
             some
             testimonies
             of
             the
             auncient
             Church
             ,
             reseruing
             the
             rest
             vnto
             that
             place
             ,
             wherein
             M.
             Perkins
             citeth
             some
             for
             him
             .
             The
             most
             auncient
             and
             most
             valiant
             Martyr
             S.
             Ignatius
             ,
             of
             our
             iustification
             writeth
             thus
             .
             
               The
               beginning
               of
               life
               is
               faith
               ,
               but
               the
               end
               of
               it
               is
               charity
               ,
               but
               both
            
             
             
               vnited
               and
               ioyned
               together
               ,
               doe
               make
               the
               man
               of
               God
               perfect
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             is
             no
             such
             word
             in
             that
             t
             Epistle
             to
             the
             Philippians
             ;
             and
             if
             there
             were
             ,
             the
             matter
             were
             not
             great
             .
             Such
             an
             author
             ,
             as
             he
             sheweth
             himselfe
             to
             be
             ,
             that
             writ
             those
             epistles
             in
             Ignatius
             name
             ,
             is
             an
             vnfit
             iudge
             in
             controuersies
             of
             Diuinitie
             .
             But
             for
             the
             sentence
             it selfe
             ,
             if
             it
             bee
             any
             where
             to
             bee
             found
             ,
             it
             may
             well
             be
             answered
             ,
             that
             sanctification
             is
             required
             to
             the
             perfection
             of
             a
             Christian
             ,
             and
             not
             onely
             iustification
             :
             and
             this
             is
             all
             that
             is
             here
             affirmed
             .
             What
             proofe
             is
             there
             in
             this
             ,
             that
             faith
             onely
             doth
             not
             iustifie
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Clement
             Patriarch
             of
             Alexandria
             saith
             .
             
               Faith
               goeth
               before
               ,
               but
               feare
               doth
               build
               ,
               and
               charity
               bringeth
               to
               perfection
               .
            
             
          
           
             u
             Clement
             speaketh
             not
             either
             of
             iustification
             ,
             or
             of
             iustifying
             faith
             ;
             but
             (
             as
             the
             former
             author
             )
             describeth
             some
             of
             
             the
             meanes
             ,
             and
             ,
             as
             it
             were
             ,
             the
             parts
             of
             Christian
             sanctification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Saint
             
               Iohn
               Chrysostom
            
             ,
             Patriarch
             of
             Constantinople
             hath
             these
             words
             :
             
             
               Least
               the
               faithfull
               should
               trust
               that
               by
               faith
               alone
               they
               might
               be
               saued
               ,
               he
               disputeth
               of
               the
               punishment
               of
               euill
               men
               ,
               and
               so
               doth
               he
               both
               exhort
               the
               Jnfidels
               to
               faith
               ,
               and
               the
               faithfull
               to
               liue
               vvell
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             x
             Chrysostome
             speakes
             of
             that
             faith
             ,
             whereby
             we
             giue
             assent
             to
             the
             truth
             of
             the
             Gospell
             ,
             not
             of
             that
             whereby
             we
             liue
             in
             Christ.
             Neither
             intreateth
             he
             of
             iustification
             ,
             but
             of
             saluation
             .
             Further
             ,
             hee
             reiecteth
             such
             a
             faith
             as
             hath
             not
             good
             workes
             :
             and
             so
             doe
             we
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Augustine
             cryeth
             out
             as
             it
             were
             to
             our
             Protestants
             ,
             and
             saith
             :
             Heare
             
             
               O
               foolish
               Heretike
               ,
               and
               enemy
               to
               the
               true
               faith
               .
               Good
               workes
               ,
               vvhich
               (
               that
               they
               may
               be
               done
               ,
               are
               by
               grace
               prepared
               ,
               and
               not
               of
               the
               merits
               of
               free-will
               )
               vve
               condemne
               not
               :
               because
               by
               them
               ,
               or
               such
               like
               ,
               men
               of
               God
               haue
               been
               iustified
               ,
               are
               iustified
               ,
               and
               shall
               be
               iustified
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Many
             doubt
             ,
             and
             some
             ,
             euen
             of
             your
             owne
             side
             ,
             denie
             that
             booke
             to
             be
             y
             Austins
             .
             But
             for
             the
             sentence
             alleaged
             by
             you
             ,
             it
             cannot
             be
             to
             the
             purpose
             ;
             because
             our
             question
             is
             now
             onely
             of
             the
             first
             iustification
             ,
             as
             you
             speake
             ;
             to
             which
             the
             workes
             of
             grace
             ,
             that
             follow
             afterward
             ,
             and
             of
             which
             Austin
             professedly
             speaketh
             in
             that
             place
             ,
             cannot
             belong
             .
             Beside
             ,
             there
             is
             no
             doubt
             but
             he
             speaketh
             as
             S.
             Iames
             doth
             ,
             saying
             ,
             that
             z
             
               Abraham
               was
               iustified
               by
               workes
            
             :
             that
             is
             ,
             approued
             and
             acknowledged
             for
             iust
             ,
             both
             by
             God
             and
             man
             :
             as
             a
             man
             is
             knowne
             to
             be
             aliue
             by
             his
             breathing
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             And
             ,
             
               Novv
               let
               vs
               see
               that
               vvhich
               is
               to
               be
               shaken
               out
               of
               the
               harts
               of
               the
            
             
             faithfull
             :
             Least
             by
             euill
             securitie
             they
             lose
             their
             saluation
             ,
             
               if
               they
               shall
               thinke
               faith
               alone
               ,
               to
               be
               sufficient
               to
               obtaine
               it
               .
            
          
           
             The
             words
             immediatly
             following
             after
             those
             you
             haue
             set
             downe
             ,
             and
             being
             a
             part
             of
             the
             sentence
             ,
             make
             it
             manifest
             ,
             that
             a
             Austin
             speakes
             of
             a
             dead
             faith
             ,
             which
             neglecteth
             good
             workes
             .
             
               If
               they
               shall
               thinke
            
             (
             saith
             he
             )
             
               faith
               alone
               to
               be
               sufficient
               to
               obtaine
               it
               ,
               but
               shall
               neglect
               to
               liue
               well
               ,
               and
               hold
               on
               the
               way
               of
               God
               by
               good
               workes
               .
            
             This
             (
             as
             hee
             professeth
             b
             otherwhere
             )
             he
             knew
             to
             be
             the
             course
             of
             some
             ,
             who
             thought
             that
             faith
             ,
             which
             (
             saith
             he
             )
             
               they
               faine
               they
               haue
               ,
               should
               auaile
               them
               before
               God
               ,
               without
               good
               workes
               ;
               and
               being
               deceiued
               with
               this
               kinde
               of
               error
               ,
               commit
               hainous
               sinnes
               without
               feare
               ,
               while
               they
               
               beleeue
               that
               God
               is
               a
               reuenger
               of
               no
               sinne
               ,
               but
            
             c
             infidelitie
             .
             And
             these
             were
             the
             Gnostickes
             ,
             against
             whom
             such
             speeches
             are
             intended
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Now
             the
             doctrine
             which
             wee
             teach
             on
             the
             contrarie
             is
             ,
             
               That
               a
               sinner
               is
               iustified
               before
               God
               by
               faith
               :
               yea
               ,
            
             by
             faith
             alone
             .
             The
             meaning
             is
             ,
             that
             nothing
             within
             man
             ,
             and
             nothing
             that
             man
             can
             doe
             ,
             either
             by
             nature
             or
             by
             grace
             concurreth
             to
             the
             act
             of
             iustistcation
             before
             God
             ,
             as
             any
             cause
             thereof
             ,
             either
             efficient
             ,
             materiall
             ,
             formall
             ,
             or
             finall
             ,
             but
             faith
             alone
             .
             All
             other
             gifts
             and
             graces
             ,
             as
             hope
             ,
             loue
             ,
             the
             feare
             of
             God
             ,
             are
             necessarie
             to
             saluation
             ,
             as
             signes
             thereof
             ,
             and
             consequents
             of
             faith
             .
             Nothing
             in
             man
             concurres
             as
             any
             cause
             to
             this
             worke
             ,
             but
             faith
             alone
             .
             And
             faith
             itselfe
             is
             no
             principall
             ,
             but
             onely
             an
             instrumental
             cause
             whereby
             wee
             receiue
             ,
             apprehend
             ,
             and
             apply
             Christ
             and
             his
             righteousnesse
             for
             our
             iustification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             the
             doctrine
             which
             M.
             Perkins
             teacheth
             ,
             is
             cleane
             contrary
             .
             For
             (
             saith
             he
             )
             
               A
               sinner
               is
               iustified
               by
               faith
               alone
               ,
            
             that
             is
             ,
             nothing
             that
             man
             can
             doe
             by
             nature
             or
             grace
             ,
             concurreth
             thereto
             as
             any
             kind
             of
             cause
             ,
             but
             faith
             alone
             .
             Farther
             he
             saith
             ,
             
               That
               faith
               it selfe
               is
               no
               principall
               ,
               but
               rather
               an
               instrumentall
               cause
               ,
               vvhereby
               vve
               apprehend
               and
               applie
               Christ
               and
               his
               righteousnes
               for
               our
               iustification
               .
            
             So
             that
             in
             fine
             ,
             we
             haue
             that
             faith
             so
             much
             by
             them
             magnified
             ,
             and
             called
             the
             only
             and
             whole
             cause
             of
             our
             iustification
             ,
             is
             in
             the
             end
             become
             no
             true
             cause
             at
             all
             ,
             but
             a
             bare
             condition
             ,
             
             without
             which
             we
             cannot
             be
             iustified
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             doctrine
             Master
             Perkins
             teacheth
             ,
             is
             not
             contrarie
             ,
             but
             the
             very
             same
             .
             For
             he
             holds
             that
             no
             man
             can
             be
             saued
             ,
             who
             either
             neglecteth
             ,
             or
             endeuoureth
             not
             to
             bring
             foorth
             good
             workes
             :
             though
             he
             allow
             these
             no
             place
             ,
             as
             causes
             of
             a
             mans
             iustification
             .
          
           
             At
             the
             last
             ,
             you
             vnderstand
             ,
             that
             wee
             make
             not
             faith
             the
             principall
             ,
             much
             lesse
             the
             whole
             cause
             of
             our
             iustification
             .
             To
             speake
             properly
             ,
             wee
             make
             it
             no
             true
             cause
             at
             all
             ;
             but
             onely
             ,
             as
             you
             say
             ,
             a
             condition
             ,
             required
             by
             God
             on
             our
             part
             ;
             which
             hee
             accepteth
             in
             stead
             of
             fulfilling
             the
             lawe
             ,
             and
             
             thereupon
             forgiueth
             vs
             our
             sinnes
             ,
             for
             Christs
             sake
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             it
             be
             an
             instrumental
             cause
             ,
             let
             him
             then
             declare
             what
             is
             the
             principall
             
             cause
             ,
             whose
             instrument
             faith
             is
             ;
             and
             choose
             vvhether
             he
             had
             liefer
             to
             haue
             charity
             ,
             or
             the
             soule
             of
             man
             vvithout
             any
             helpe
             of
             grace
             .
          
           
             Your
             disiunction
             is
             naught
             .
             For
             neither
             charitie
             ,
             nor
             the
             soule
             ,
             are
             the
             principall
             efficients
             ,
             but
             man
             himselfe
             ;
             not
             without
             any
             helpe
             of
             grace
             ,
             but
             by
             such
             a
             speciall
             grace
             ,
             as
             certainly
             produceth
             that
             effect
             in
             vs
             ,
             to
             our
             iustification
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               I.
            
             Ioh.
             3.
             14.
             15.
             
             
               As
               Moses
               lift
               vp
               the
               serpent
               in
               the
               wildernesse
               ,
               so
               must
               the
               sonne
               of
               man
               be
               lift
               vp
               :
               that
               whosoeuer
               beleeueth
               in
               him
               shall
               not
               perish
               but
               haue
               eternall
               life
               .
            
             In
             these
             words
             Christ
             makes
             a
             comparison
             on
             this
             manner
             :
             when
             any
             one
             of
             the
             Israelites
             were
             stung
             to
             death
             by
             fierie
             serpents
             :
             his
             cure
             was
             not
             by
             any
             physicke
             surgery
             ,
             but
             only
             by
             the
             casting
             of
             his
             eie
             vp
             to
             the
             brasen-serpent
             ,
             which
             Moses
             had
             erected
             by
             Gods
             commandement
             :
             euen
             so
             in
             the
             cure
             of
             our
             soules
             ,
             when
             wee
             are
             stung
             to
             death
             by
             sinne
             ,
             there
             is
             nothing
             required
             within
             vs
             for
             our
             recouerie
             ,
             but
             onely
             that
             we
             cast
             vp
             and
             fixe
             the
             eie
             of
             our
             faith
             on
             Christ
             and
             his
             righteousnesse
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             to
             come
             to
             his
             reasons
             .
             The
             first
             is
             taken
             out
             of
             these
             vvords
             .
             As
             
             Moses
             
               lift
               vp
               the
               serpent
               in
               the
               desert
               ,
               so
               must
               the
               Sonne
               of
               man
               be
               lift
               vp
               ,
               that
               whosoeuer
               beleeueth
               in
               him
               ,
               shall
               not
               perish
               ,
               but
               haue
               life
               euerlasting
               .
            
             True
             ,
             if
             he
             liue
             accordingly
             ,
             and
             as
             his
             faith
             teacheth
             him
             :
             but
             what
             is
             this
             to
             iustification
             by
             only
             faith
             ?
             Mary
             M.
             Perkins
             drawes
             it
             in
             after
             this
             fashion
             .
             As
             nothing
             was
             required
             of
             them
             who
             were
             stung
             by
             serpents
             ,
             but
             that
             they
             should
             looke
             vpon
             the
             brasen
             serpent
             :
             So
             nothing
             is
             required
             of
             a
             sinner
             ,
             to
             deliuer
             him
             from
             sinne
             ,
             but
             that
             he
             cast
             his
             eyes
             of
             faith
             vpon
             Christs
             righteousnes
             ,
             and
             applie
             that
             to
             himselfe
             in
             particular
             .
             But
             this
             application
             of
             the
             similitude
             is
             only
             mans
             foolish
             inuention
             without
             any
             ground
             in
             the
             text
             .
             Similitudes
             be
             not
             in
             all
             points
             alike
             ,
             neither
             must
             be
             streatched
             beyond
             the
             very
             point
             wherein
             the
             similitude
             lieth
             ,
             which
             in
             this
             matter
             is
             ,
             that
             like
             as
             the
             Israelites
             in
             the
             Wildernesse
             stung
             with
             serpents
             ,
             were
             cured
             by
             looking
             vpon
             the
             brasen
             serpent
             :
             so
             men
             infected
             with
             sinne
             ,
             haue
             no
             other
             remedie
             ,
             then
             to
             embrace
             the
             faith
             of
             Christ
             Iesus
             :
             All
             this
             we
             confesse
             ,
             but
             to
             say
             that
             nothing
             else
             is
             necessary
             ,
             that
             is
             quite
             besides
             the
             text
             ,
             and
             as
             easily
             reiected
             by
             vs
             ,
             as
             it
             is
             by
             him
             obtruded
             without
             any
             authority
             ,
             or
             probability
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             wee
             precisely
             vrge
             the
             similitude
             ,
             the
             latter
             part
             of
             the
             reddition
             is
             no
             part
             of
             the
             comparison
             :
             for
             there
             is
             nothing
             in
             the
             proposition
             ,
             to
             which
             it
             answereth
             .
             But
             our
             Sauiour
             addes
             the
             end
             of
             lifting
             vp
             himselfe
             ,
             to
             stirre
             vs
             vp
             (
             as
             it
             may
             seeme
             )
             to
             a
             more
             thorough
             consideration
             of
             the
             agreement
             betwixt
             health
             by
             the
             Serpent
             ,
             and
             saluation
             by
             him
             .
             And
             surely
             it
             is
             not
             without
             reason
             to
             make
             a
             likenes
             in
             the
             deliuerance
             ,
             as
             well
             as
             in
             other
             points
             ,
             that
             all
             men
             might
             vnderstand
             by
             our
             Sauiours
             speech
             ,
             how
             they
             should
             become
             partakers
             of
             that
             benefit
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               II.
            
             The
             
               exclusiue
               formes
            
             of
             speech
             vsed
             in
             scripture
             prooue
             thus
             much
             .
             
               We
               are
               iustified
               freely
               ,
               not
               of
               the
               law
               ,
               not
               by
               the
               law
               ,
               without
               the
               law
               ,
               without
               workes
               ,
               not
               of
               workes
               ,
               not
               according
               to
               works
               ,
               not
               of
               vs
               ,
               not
               by
               the
               workes
               of
               the
               law
               ,
               but
               by
               faith
               .
            
             Gal.
             2.
             16.
             
             
               All
               boasting
               excluded
               ,
               onely
               beleeue
               .
            
             Luk.
             8.
             50.
             
             These
             distinctions
             ,
             whereby
             workes
             and
             the
             lawe
             are
             excluded
             in
             the
             worke
             of
             iustification
             ,
             doe
             include
             thus
             much
             :
             that
             faith
             alone
             doth
             iustifie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             It
             doth
             not
             so
             :
             for
             these
             exclusiue
             speeches
             do
             not
             exclude
             feare
             ,
             hope
             and
             charity
             ,
             more
             then
             they
             exclude
             faith
             it self
             .
             Which
             may
             be
             called
             a
             worke
             of
             the
             law
             ,
             as
             well
             as
             any
             other
             vertue
             ,
             being
             as
             much
             required
             by
             the
             law
             as
             any
             other
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             they
             doe
             not
             more
             exclude
             feare
             ,
             hope
             and
             charitie
             ,
             than
             faith
             ,
             it
             must
             be
             shewed
             that
             they
             are
             directly
             ,
             or
             by
             necessarie
             consequence
             required
             ,
             in
             opposition
             to
             the
             workes
             of
             the
             law
             .
             For
             that
             is
             very
             manifest
             of
             faith
             ,
             in
             diuers
             places
             .
             d
             
               By
               faith
               without
               the
               works
               of
               the
               law
               .
            
             e
             
               Not
               by
               the
               works
               of
               the
               law
               ,
               but
               by
               the
               faith
               of
               Iesus
               Christ.
            
             f
             
               By
               the
               faith
               of
               Christ
               ,
               and
               not
               by
               the
               workes
               of
               the
               law
               .
            
             g
             
               Through
               faith
               ,
               not
               of
               workes
               .
            
             But
             this
             can
             neuer
             be
             shewed
             of
             them
             .
          
           
             By
             reason
             of
             the
             opposition
             ,
             I
             speake
             of
             ,
             faith
             cannot
             bee
             taken
             for
             a
             worke
             of
             the
             law
             :
             neither
             is
             it
             any
             worke
             ,
             required
             by
             the
             law
             ,
             to
             beleeue
             in
             Christ
             for
             iustification
             ;
             because
             the
             law
             saith
             ,
             h
             
               Doe
               this
               ,
               and
               thou
               shalt
               be
               saued
               :
            
             namely
             ,
             as
             an
             hired
             seruant
             .
             But
             the
             Gospell
             saith
             ,
             i
             
               Beleeue
               ,
               and
               thou
               
               shalt
               haue
               thy
               sinnes
               forgiuen
               thee
               by
               iustification
               .
            
             Now
             the
             law
             commands
             no
             sute
             for
             pardon
             ,
             but
             calles
             for
             either
             obedience
             ,
             or
             damnation
             .
             Hope
             indeede
             (
             as
             I
             shewed
             before
             )
             differs
             little
             from
             faith
             ,
             but
             depends
             vpon
             it
             :
             feare
             and
             loue
             are
             proper
             duties
             of
             the
             law
             ,
             and
             so
             alwaies
             performed
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             S.
             Paules
             meaning
             in
             those
             places
             is
             ,
             to
             exclude
             all
             such
             workes
             ,
             as
             either
             Iew
             or
             Gentile
             did
             ,
             or
             could
             bragge
             of
             ,
             as
             done
             of
             themselues
             ,
             and
             so
             thought
             that
             by
             them
             ,
             they
             deserued
             to
             be
             made
             Christians
             .
             For
             
             he
             truely
             saith
             ,
             that
             all
             were
             concluded
             in
             sinne
             ,
             and
             needed
             the
             grace
             of
             God
             ,
             which
             they
             were
             to
             receiue
             of
             his
             free
             mercy
             ,
             through
             the
             merits
             of
             Christ
             ,
             and
             not
             of
             any
             desert
             of
             their
             owne
             :
             And
             that
             to
             obtaine
             this
             grace
             through
             Christ
             ,
             it
             was
             not
             needfull
             ,
             nay
             rather
             hurtfull
             to
             obserue
             the
             ceremonies
             of
             Moses
             law
             ,
             as
             Circumcision
             ,
             the
             obseruation
             of
             any
             of
             their
             feasts
             ,
             or
             fastes
             ,
             nor
             any
             such
             like
             worke
             of
             the
             law
             ,
             which
             the
             lews
             reputed
             so
             necessary
             .
             Again
             ,
             that
             all
             morall
             works
             of
             the
             Gentiles
             could
             not
             deserue
             this
             grace
             ,
             which
             works
             not
             proceeding
             from
             charity
             ,
             were
             nothing
             worth
             in
             Gods
             sight
             .
             And
             so
             all
             workes
             ,
             both
             of
             Iewe
             and
             Gentile
             ,
             are
             excluded
             from
             being
             any
             meritorious
             cause
             of
             iustification
             ,
             
             and
             consequently
             ,
             all
             their
             boasting
             of
             their
             owne
             forces
             ,
             their
             first
             iustification
             being
             freely
             bestowed
             vpon
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Paul
             speaketh
             not
             of
             deseruing
             to
             be
             made
             Christians
             ,
             but
             of
             attaining
             to
             saluation
             :
             as
             it
             is
             apparant
             by
             his
             disputation
             in
             the
             Epistle
             to
             the
             Romanes
             .
             k
             
               By
               the
               workes
               of
               the
               law
               no
               man
               liuing
               shall
               be
               iustified
               .
            
             What
             is
             iustified
             ?
             shall
             be
             made
             a
             Christian
             ,
             after
             your
             interpretation
             .
             So
             afterward
             ,
             l
             
               a
               man
               is
               iustified
            
             ,
             that
             is
             made
             a
             Christian
             ,
             
               by
               faith
               ,
               and
               not
               by
               the
               workes
               of
               the
               law
               .
            
             So
             haue
             we
             a
             new
             interpretation
             of
             iustification
             by
             faith
             .
             Besides
             ,
             it
             would
             be
             remembred
             ,
             that
             you
             distinguish
             betwixt
             workes
             of
             nature
             ,
             and
             workes
             of
             grace
             ;
             denying
             iustification
             to
             them
             ,
             and
             granting
             it
             to
             these
             :
             how
             will
             this
             stand
             with
             your
             answere
             ?
          
           
             Neither
             doth
             the
             Apostle
             dispute
             ,
             how
             they
             were
             to
             attaine
             to
             the
             grace
             of
             Christ
             ,
             but
             how
             they
             were
             to
             receiue
             pardon
             ,
             and
             acceptation
             to
             euerlasting
             life
             ;
             which
             he
             truly
             ascribeth
             ,
             on
             our
             part
             ,
             to
             beleefe
             in
             Christ
             ,
             by
             which
             wee
             obtaine
             m
             both
             these
             priuiledges
             :
             As
             for
             meriting
             of
             iustification
             ,
             there
             is
             not
             a
             letter
             of
             it
             in
             any
             place
             of
             the
             new
             or
             old
             Testament
             .
             And
             though
             there
             be
             no
             meritorious
             cause
             of
             it
             in
             workes
             ,
             before
             grace
             ;
             yet
             boasting
             by
             your
             doctrine
             ,
             is
             
             not
             excluded
             .
             For
             may
             I
             not
             iustly
             boast
             ,
             that
             my selfe
             ,
             being
             inlightened
             by
             Gods
             spirit
             ,
             and
             hauing
             a
             good
             motion
             inspired
             into
             me
             ,
             by
             the
             power
             of
             mine
             owne
             free
             will
             accepted
             of
             the
             grace
             of
             God
             offered
             me
             ,
             and
             so
             am
             iustified
             ?
             where
             my
             cause
             of
             boasting
             is
             the
             greater
             ,
             because
             many
             other
             men
             ,
             who
             might
             haue
             been
             iustified
             as
             well
             as
             I
             ,
             haue
             not
             imploied
             their
             free
             will
             so
             well
             as
             I
             haue
             done
             ,
             and
             therfore
             are
             damned
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Yet
             all
             this
             notwithstanding
             ,
             a
             certainevertuous
             disposition
             is
             required
             in
             the
             Iew
             and
             Gentile
             ,
             wherby
             his
             soule
             is
             prepared
             to
             receiue
             that
             great
             grace
             of
             iustification
             :
             that
             say
             we
             ,
             is
             faith
             ,
             feare
             ,
             hope
             ,
             loue
             ,
             and
             repentance
             ,
             that
             (
             say
             the
             Protestants
             )
             is
             faith
             only
             .
             Wherefore
             say
             we
             as
             the
             excluding
             of
             works
             ,
             and
             boasting
             exclude
             not
             faith
             ,
             no
             more
             do
             they
             exclude
             the
             rest
             ,
             faith
             being
             asvvell
             our
             vvorke
             ,
             and
             a
             vvorke
             of
             the
             law
             as
             any
             of
             the
             rest
             ,
             and
             all
             the
             rest
             being
             of
             grace
             ,
             as
             well
             as
             faith
             ,
             and
             as
             farre
             from
             boasting
             of
             ,
             as
             faith
             it selfe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             is
             no
             vertuous
             disposition
             required
             of
             the
             one
             or
             the
             other
             ,
             in
             respect
             whereof
             he
             shall
             be
             iustified
             .
             Onely
             the
             acknowledgment
             of
             sinne
             ,
             and
             such
             like
             ,
             are
             vsed
             as
             meanes
             by
             God
             ,
             to
             n
             bring
             a
             sinner
             to
             beleeue
             in
             Iesus
             Christ
             to
             iustification
             :
             yet
             so
             ,
             as
             that
             neither
             these
             dispositions
             proceed
             from
             the
             free
             will
             of
             man
             ,
             but
             from
             the
             spirit
             of
             God
             inclining
             them
             ,
             that
             God
             will
             iustifie
             ,
             to
             these
             actions
             ,
             nor
             any
             of
             these
             ,
             but
             onely
             beleeuing
             is
             respected
             of
             God
             ,
             on
             mans
             part
             ,
             to
             his
             iustification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             that
             out
             of
             S.
             
               Luke
               ,
               beleeue
               only
            
             ,
             is
             nothing
             to
             the
             purpose
             .
             For
             he
             was
             bidde
             beleeue
             the
             raysing
             of
             his
             daughter
             to
             life
             ,
             and
             not
             that
             Christs
             righteousnes
             was
             his
             :
             and
             faith
             alone
             may
             be
             a
             sufficient
             disposition
             to
             obt●aine
             a
             miracle
             ,
             but
             not
             to
             obtaine
             iustification
             ,
             of
             which
             the
             question
             on
             y
             is
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             place
             of
             o
             Luke
             sheweth
             thus
             much
             (
             as
             also
             the
             ordinarie
             course
             of
             the
             old
             Testament
             doth
             )
             that
             the
             thing
             God
             regardeth
             and
             requireth
             of
             man
             ,
             to
             the
             obtaining
             of
             any
             fauour
             ,
             is
             resting
             vpon
             him
             for
             that
             he
             stands
             in
             neede
             of
             .
             Fasting
             ,
             praying
             ,
             and
             such
             like
             exercises
             ,
             are
             meanes
             to
             make
             a
             man
             discerne
             truly
             of
             his
             owne
             vnworthines
             ,
             and
             so
             the
             rather
             to
             trust
             to
             Gods
             mercie
             and
             power
             :
             but
             the
             thing
             respected
             by
             God
             is
             ,
             resting
             on
             him
             ,
             and
             referring
             himselfe
             wholy
             to
             his
             will
             and
             pleasure
             .
          
           
           
             Consider
             now
             good
             Reader
             ,
             whether
             of
             our
             interpretations
             agree
             better
             ,
             with
             the
             circumstances
             of
             the
             text
             ,
             and
             the
             iudgment
             of
             the
             auncient
             Fathers
             .
             The
             texts
             see
             thou
             in
             the
             Testament
             .
             Take
             for
             a
             taste
             ,
             of
             the
             Fathers
             iudgment
             ,
             S.
             Augustines
             exposition
             of
             those
             places
             of
             S.
             Paul
             ,
             of
             one
             of
             the
             chiefest
             of
             which
             ,
             thus
             he
             speaketh
             
               Men
               not
               vnderstanding
            
             
             
               that
               vvhich
               the
               Apostle
               saith
               ,
               VVe
               esteeme
               a
               man
               to
               be
               iustified
               vvithout
               the
               law
               ,
               thought
               him
               to
               say
               ,
               that
               faith
               sufficed
               a
               man
               although
               he
               liued
               euill
               ,
               and
               had
               no
               good
               workes
               :
            
             which
             God
             forbid
             ,
             that
             the
             vessell
             of
             election
             should
             thinke
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             They
             that
             so
             vnderstand
             the
             p
             Apostle
             ,
             as
             the
             Gnostickes
             did
             ,
             vtterly
             mistake
             him
             .
             We
             are
             altogether
             of
             q
             S.
             Austins
             opinion
             that
             faith
             cannot
             iustifie
             him
             that
             liues
             euilly
             ,
             and
             hath
             no
             good
             workes
             .
             For
             (
             as
             *
             he
             truly
             saith
             )
             
               Though
               they
               goe
               not
               before
               iustification
               ,
               yet
               they
               accompanie
               it
               :
            
             euery
             iustified
             man
             being
             also
             sanctified
             .
             Neither
             is
             the
             faith
             ,
             he
             speaketh
             of
             such
             a
             faith
             as
             we
             vnderstand
             ,
             because
             it
             workes
             not
             by
             loue
             :
             but
             such
             ,
             as
             the
             diuell
             hath
             ,
             who
             (
             saith
             Austin
             in
             the
             same
             place
             )
             
               hath
               not
               the
               faith
               ,
               by
               which
               the
               iust
               man
               liues
               ,
               which
               workes
               by
               loue
               ,
               that
               God
               may
               giue
               him
               life
               euerlasting
               ,
               according
               to
               his
               workes
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             againe
             .
             
               Therefore
               the
               Apostle
               saith
               ,
               that
               a
               man
               is
               iustified
               by
               faith
               ,
            
             
             
               and
               not
               of
               workes
               ,
               because
               faith
               is
               first
               giuen
               ,
               and
               by
               it
               the
               rest
            
             (
             which
             are
             properly
             called
             workes
             ,
             and
             in
             which
             we
             liue
             iustly
             )
             
               are
               by
               petition
               obtained
            
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             this
             place
             ,
             r
             Austin
             takes
             iustification
             for
             the
             whole
             fitting
             of
             a
             Christian
             to
             a
             holy
             conuersation
             ;
             to
             which
             ,
             iustification
             indeede
             is
             but
             a
             foundation
             ,
             the
             building
             being
             finished
             by
             sanctification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             By
             which
             it
             is
             manifest
             ,
             that
             S.
             Paul
             excluding
             the
             workes
             of
             the
             law
             ,
             
             and
             the
             workes
             done
             by
             our
             owne
             only
             forces
             ,
             doth
             not
             meane
             to
             exclude
             good
             workes
             ,
             which
             proceed
             from
             the
             helpe
             of
             Gods
             grace
             .
          
           
             He
             must
             of
             necessitie
             ,
             according
             to
             his
             course
             of
             disputing
             ,
             exclude
             good
             workes
             from
             that
             iustification
             hee
             there
             speakes
             of
             ,
             but
             not
             from
             the
             life
             of
             a
             Christian
             man.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               Reason
               III.
            
             Very
             reason
             may
             teach
             thus
             much
             .
             
          
           
             Mans
             reason
             is
             but
             a
             blind
             mystris
             in
             matters
             of
             faith
             ,
             and
             he
             ●hat
             hath
             no
             better
             an
             instructor
             in
             such
             high
             misteries
             ,
             must
             needs
             know
             little
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Mans
             reason
             is
             not
             of
             it selfe
             sufficient
             to
             determine
             of
             truth
             and
             falsehood
             in
             Diuinitie
             ,
             but
             being
             inlightened
             by
             the
             spirit
             of
             God
             with
             the
             knowledge
             of
             faith
             ,
             it
             may
             easily
             
             see
             the
             diuers
             vse
             of
             that
             ,
             from
             other
             graces
             and
             vertues
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             For
             no
             gift
             in
             man
             is
             apt
             and
             fitte
             as
             a
             spirituall
             hand
             to
             receiue
             and
             apply
             Christ
             and
             his
             righteousnesse
             vnto
             a
             sinner
             ,
             but
             faith
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             what
             if
             that
             also
             faile
             you
             in
             this
             point
             ?
             then
             euery
             man
             cannot
             but
             see
             how
             naked
             you
             are
             of
             all
             kind
             of
             probabilitie
             .
             I
             say
             then
             ,
             that
             reason
             
             rather
             teacheth
             the
             contrarie
             .
             For
             in
             common
             sense
             ,
             no
             man
             apprehendeth
             and
             entreth
             into
             the
             possession
             of
             any
             thing
             ,
             by
             beleeuing
             that
             he
             hath
             it
             .
             For
             if
             a
             man
             should
             beleeue
             that
             he
             is
             rich
             ,
             of
             honour
             ,
             wise
             ,
             or
             vertuous
             :
             Doth
             he
             thereby
             become
             presently
             such
             a
             one
             ?
             nothing
             lesse
             .
             His
             faith
             and
             perswasion
             is
             no
             fit
             instrument
             to
             applie
             and
             draw
             these
             things
             to
             himselfe
             ,
             as
             all
             the
             world
             sees
             .
             How
             then
             doth
             reason
             teach
             me
             ,
             that
             by
             beleeuing
             Christs
             righteousnes
             to
             be
             mine
             owne
             ,
             I
             lay
             hand
             on
             it
             ,
             and
             make
             it
             mine
             .
             Againe
             Christs
             righteousnes
             (
             according
             to
             their
             owne
             opinion
             )
             is
             not
             receiued
             into
             vs
             at
             all
             ,
             but
             is
             ours
             only
             by
             Gods
             imputation
             ,
             what
             need
             we
             then
             faith
             ,
             as
             a
             spirituall
             hand
             to
             receiue
             it
             ?
             If
             they
             say
             (
             as
             M.
             Perkins
             doth
             )
             that
             faith
             is
             as
             it
             were
             a
             condition
             required
             in
             vs
             ,
             which
             when
             God
             seeth
             in
             vs
             ,
             he
             presently
             imputeth
             Christs
             righteousnesse
             to
             vs
             ,
             and
             maketh
             it
             ours
             :
             then
             will
             I
             be
             bold
             to
             say
             ,
             that
             any
             other
             vertue
             is
             as
             proper
             as
             faith
             ,
             to
             haue
             Christ
             applied
             vnto
             vs
             :
             there
             being
             no
             other
             aptnesse
             requisite
             in
             the
             condition
             it selfe
             ,
             but
             only
             the
             will
             and
             ordinance
             of
             God
             :
             then
             euery
             thing
             that
             it
             shall
             please
             him
             to
             appoint
             ,
             is
             alike
             apt
             :
             and
             so
             M.
             Perkins
             had
             small
             reason
             to
             say
             ,
             that
             faith
             was
             the
             onely
             apt
             instrument
             to
             applie
             to
             vs
             Christs
             righteousnes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Reason
             ,
             perceiuing
             that
             the
             Scripture
             ,
             ordinarily
             ,
             ascribeth
             iustification
             to
             beleeuing
             ,
             and
             maketh
             beleeuing
             in
             Christ
             the
             receiuing
             of
             Christ
             ,
             which
             is
             not
             granted
             to
             any
             other
             of
             those
             vertues
             ;
             may
             well
             conclude
             ,
             that
             faith
             onely
             is
             the
             spirituall
             hand
             to
             take
             hold
             of
             Christ
             and
             his
             righteousnes
             by
             ,
             and
             not
             feare
             ,
             loue
             ,
             hope
             ,
             or
             repentance
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Indeede
             loue
             ,
             hope
             ,
             the
             feare
             of
             God
             ,
             and
             repentance
             ,
             haue
             their
             seuerall
             vses
             in
             men
             ,
             but
             none
             serue
             for
             this
             ende
             to
             apprehend
             Christ
             and
             his
             merits
             :
             none
             of
             them
             all
             haue
             this
             receiuing
             propertie
             :
             and
             therefore
             there
             is
             nothing
             in
             man
             ,
             that
             iustifieth
             as
             a
             cause
             but
             faith
             alone
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Moreouer
             ,
             true
             diuine
             reason
             teacheth
             me
             ,
             that
             both
             hope
             and
             charitie
             ,
             
             do
             much
             more
             applie
             vnto
             Christians
             all
             Christs
             merits
             ,
             and
             make
             them
             ours
             then
             faith
             :
             For
             what
             faith
             assureth
             me
             of
             in
             generall
             ,
             that
             
             hope
             applieth
             vnto
             me
             in
             particular
             :
             by
             faith
             I
             beleeue
             Christ
             to
             be
             the
             Sauiour
             of
             all
             mankind
             :
             by
             hope
             I
             trust
             to
             be
             made
             partaker
             of
             that
             saluation
             in
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             None
             of
             these
             hath
             that
             aptnes
             that
             is
             in
             faith
             .
             For
             the
             other
             haue
             more
             shew
             of
             desert
             in
             man
             ,
             but
             God
             purposeth
             to
             set
             out
             his
             loue
             to
             the
             soule
             he
             saueth
             .
             Which
             can
             be
             done
             by
             no
             meanes
             so
             well
             ,
             as
             when
             the
             party
             to
             be
             iustified
             doth
             nothing
             but
             rest
             vpon
             God
             ,
             to
             receiue
             iustification
             at
             his
             mercifull
             hands
             .
          
           
             Of
             the
             difference
             betwixt
             faith
             and
             hope
             ,
             I
             haue
             spoken
             s
             otherwhere
             ;
             now
             I
             say
             only
             thus
             much
             ,
             that
             to
             hope
             without
             faith
             is
             vaine
             .
             If
             I
             beleeue
             ,
             I
             may
             not
             hope
             alone
             ,
             but
             be
             sure
             I
             am
             iustified
             :
             if
             I
             doe
             not
             beleeue
             ,
             I
             may
             be
             sure
             of
             the
             contrarie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             charitie
             doth
             yet
             giue
             me
             a
             greater
             confidence
             of
             saluation
             :
             for
             by
             
             the
             rule
             of
             true
             charity
             ,
             as
             I
             dedicate
             and
             imploy
             my
             life
             ,
             labours
             ,
             and
             all
             that
             I
             haue
             to
             the
             seruice
             of
             God
             ,
             so
             all
             that
             God
             hath
             is
             made
             mine
             ,
             so
             farre
             forth
             as
             it
             can
             be
             made
             mine
             :
             according
             vnto
             that
             sacred
             law
             of
             friendship
             :
             
               Amicorum
               omnia
               sunt
               communia
            
             .
             And
             therefore
             in
             true
             reason
             ,
             neither
             by
             faith
             ,
             nor
             any
             other
             vertue
             ,
             we
             take
             such
             hold
             on
             Christs
             merits
             ,
             nor
             haue
             such
             interest
             in
             his
             inestimable
             treasures
             ,
             as
             by
             charity
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             were
             the
             way
             indeed
             to
             make
             God
             debtor
             to
             man
             ,
             and
             man
             a
             more
             speciall
             cause
             of
             his
             owne
             iustification
             ,
             than
             God
             :
             yea
             to
             make
             man
             (
             in
             t
             equitie
             at
             the
             least
             )
             deserue
             his
             iustification
             at
             Gods
             hands
             .
             But
             what
             Prince
             would
             bee
             so
             dealt
             withall
             by
             a
             traytor
             ,
             especially
             if
             he
             meant
             to
             manifest
             the
             riches
             of
             his
             mercie
             in
             affoording
             fauour
             ?
             Would
             he
             ,
             trow
             you
             ,
             haue
             his
             traiterous
             subiect
             plead
             an
             interest
             to
             his
             loue
             ,
             kindnes
             and
             bountie
             ,
             by
             imploying
             his
             life
             and
             labours
             to
             do
             him
             seruice
             ,
             and
             so
             to
             receiue
             all
             benefits
             from
             him
             ,
             u
             as
             a
             friend
             from
             a
             friend
             ,
             by
             the
             law
             of
             mutuall
             good
             will
             ?
             who
             seeth
             not
             how
             directly
             this
             runnes
             against
             the
             whole
             course
             of
             the
             new
             Testament
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Which
             S.
             Augustine
             vnderstood
             well
             ,
             when
             he
             made
             it
             the
             modell
             ,
             
             and
             measure
             of
             iustification
             :
             saying
             ,
             
               That
               Charity
               beginning
               ,
               was
               Justice
               beginning
               :
               Charity
               encreased
               ,
               vvas
               Iustice
               encreased
               :
               great
               Charity
               vvas
               great
               iustice
               :
               and
               perfect
               Charity
               ,
               was
               perfect
               iustice
               .
            
          
           
             x
             Austin
             speakes
             not
             of
             iustification
             ,
             but
             of
             walking
             cheerefully
             in
             obedience
             to
             Gods
             commandements
             ,
             after
             
             we
             are
             iustified
             :
             which
             we
             cannot
             doe
             ,
             vnlesse
             the
             loue
             wee
             beare
             to
             God
             ,
             make
             all
             difficulties
             that
             we
             shall
             meet
             with
             ,
             light
             and
             easie
             to
             vs.
             In
             this
             respect
             charitie
             beginning
             ,
             is
             iustice
             beginning
             ;
             because
             he
             that
             hath
             begun
             to
             loue
             ,
             hath
             also
             begun
             to
             walke
             in
             the
             way
             of
             righteousnes
             ,
             making
             light
             of
             all
             hindrances
             ,
             by
             reason
             of
             his
             loue
             ;
             and
             as
             his
             loue
             groweth
             ,
             so
             doth
             his
             righteousnes
             in
             his
             whole
             conuersation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               IV.
            
             The
             iudgement
             of
             the
             auncient
             Church
             .
             Ambr.
             on
             Rom.
             4.
             
             
               They
               are
               blessed
               to
               whom
            
             without
             any
             labour
             or
             worke
             done
             
               iniquities
               are
               remitted
               and
               sinne
               couered
               :
            
             no
             workes
             or
             repentance
             
               required
               of
               them
               ,
               but
            
             onely
             that
             they
             beleeue
             .
             And
             cap.
             3.
             
             
               Neither
               working
               any
               thing
               ,
               nor
               requiting
               the
               like
               ,
               are
               they
               iustified
               ,
               but
               by
            
             faith
             alone
             
               through
               the
               gift
               of
               God.
            
             And
             1.
             
             Cor.
             1.
             
               this
               is
               appointed
               of
               God
               that
               whosoeuer
               beleeueth
               in
               Christ
               ,
               shall
               be
               saued
               without
               any
               worke
            
             by
             faith
             alone
             ,
             
               freely
               receiuing
               remission
               of
               sinnes
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             these
             and
             such
             like
             words
             ,
             I
             answere
             .
             First
             ,
             that
             it
             is
             very
             vncertaine
             ,
             whether
             these
             Commentaries
             be
             Saint
             Ambroses
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             that
             could
             so
             confidently
             thrust
             vpon
             vs
             those
             Commentaries
             on
             the
             Reuelation
             for
             Ambroses
             ,
             which
             were
             neuer
             heard
             of
             ,
             till
             within
             these
             last
             80.
             yeres
             ,
             should
             not
             haue
             made
             a
             doubt
             of
             these
             on
             the
             Romanes
             ,
             that
             haue
             been
             receiued
             for
             his
             so
             many
             hundreds
             of
             yeeres
             .
             But
             I
             will
             not
             striue
             about
             the
             matter
             .
             Once
             this
             is
             out
             of
             doubt
             ,
             that
             they
             are
             very
             ancient
             ,
             and
             generally
             held
             to
             be
             y
             orthodoxall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Secondly
             ,
             that
             ,
             that
             Author
             excludeth
             not
             repentance
             :
             but
             only
             the
             workes
             of
             Moses
             law
             ,
             which
             the
             Iewes
             held
             to
             be
             necessary
             :
             as
             circumcision
             ,
             and
             such
             like
             ,
             see
             the
             place
             ,
             and
             conferre
             with
             it
             ,
             that
             which
             he
             hath
             written
             in
             the
             same
             worke
             ,
             vpon
             the
             fourth
             to
             the
             Hebrews
             :
             where
             he
             hath
             these
             vvords
             .
             Faith
             is
             a
             great
             thing
             ,
             and
             vvithout
             it
             ,
             it
             is
             not
             possible
             to
             be
             saued
             ,
             but
             faith
             alone
             doth
             not
             suffice
             :
             but
             it
             is
             necessary
             ,
             that
             faith
             worke
             by
             charitie
             ,
             and
             conuerse
             worthie
             of
             God.
             
          
           
             
               
                 speaker
              
               A
               W.
               
            
             Not
             repentance
             ?
             he
             names
             it
             expresly
             .
             z
             
               No
               workes
               ,
               or
               repentance
               required
               of
               them
               .
            
             But
             he
             meanes
             ,
             
               not
               workes
               of
               the
               Ceremoniall
               law
               onely
               .
            
             He
             meanes
             both
             Ceremoniall
             and
             
             Morall
             .
             a
             
               That
               law
               which
               the
               Gentiles
               had
               by
               nature
               ;
               which
               if
               a
               man
               keepe
               ,
               he
               shall
               liue
               :
            
             b
             
               Abraham
               had
               not
               whereof
               to
               boast
               ,
               because
               he
               was
               circumcised
               ,
               or
               because
               he
               abstained
               from
               sinne
               ,
               but
               because
               he
               beleeued
               :
            
             c
             
               To
               him
               that
               worketh
               ,
               that
               is
               ,
               to
               him
               that
               is
               subiect
               to
               the
               law
               of
               Moses
               ,
               or
               of
               nature
               :
            
             d
             
               To
               him
               that
               worketh
               not
               ,
               that
               is
               ,
               to
               him
               that
               is
               guiltie
               of
               sinne
               ,
               because
               he
               doth
               not
               that
               which
               the
               law
               commaunds
               .
            
             e
             In
             that
             place
             vpon
             the
             Hebrues
             ,
             he
             speaketh
             not
             of
             iustification
             ,
             as
             in
             the
             other
             ,
             but
             of
             our
             entring
             into
             rest
             ,
             or
             heauen
             ;
             to
             which
             no
             man
             shall
             come
             ,
             that
             doth
             not
             liue
             holily
             ,
             beautifying
             (
             as
             he
             there
             speaketh
             )
             his
             faith
             with
             workes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             *
             August
             .
             
               There
               is
            
             one
             
               propitiation
               for
               all
               sinnes
               ,
               to
               beleeue
               in
               Christ.
            
             Hesyc
             .
             on
             Leuit.
             lib.
             1.
             cap.
             2.
             
             
               Grace
               which
               is
               of
               mercie
               is
            
             apprehended
             by
             faith
             alone
             ,
             
               and
               not
               of
               workes
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             next
             authoritie
             is
             gathered
             out
             of
             S.
             
               Augustine
               .
               There
               is
            
             
             
               one
               propitiation
               for
               all
               sinners
               to
               beleeue
               in
               Christ
            
             ;
             True
             ,
             but
             where
             is
             it
             ,
             that
             we
             need
             nothing
             else
             ,
             but
             to
             beleeue
             ?
          
           
             3.
             
             Hesychius
             saith
             ,
             
               Grace
               vvhich
               is
               of
               mercy
               ,
               is
               apprehended
               by
               faith
               alone
               ,
               and
               not
               of
               vvorkes
               :
               that
               is
               ,
               vve
               doe
               not
               merit
               by
               our
               vvorks
               done
               before
               grace
               ,
               any
               thing
               at
               Gods
               hand
               ,
               but
               of
               his
               mercie
               receiue
               both
               ,
               faith
               and
               iustification
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             testimonie
             of
             Austin
             ,
             and
             the
             next
             of
             Hesychius
             ,
             are
             answered
             by
             roate
             ,
             and
             not
             by
             iudgement
             .
             For
             they
             are
             both
             misquoted
             ;
             which
             he
             must
             needes
             haue
             obserued
             ,
             and
             then
             would
             haue
             reprooued
             ,
             if
             he
             had
             lookt
             for
             them
             in
             the
             places
             cited
             .
             The
             former
             I
             cannot
             finde
             ,
             and
             therefore
             let
             it
             passe
             without
             any
             answere
             .
          
           
             If
             f
             this
             interpretation
             may
             goe
             for
             currant
             ,
             I
             know
             not
             what
             may
             be
             refused
             ,
             as
             counterfeit
             .
             
               Grace
               ,
               which
               is
               of
               mercy
               ,
               is
               apprehended
               by
               faith
               alone
               ,
               and
               not
               of
               workes
               :
            
             that
             is
             (
             say
             you
             )
             wee
             doe
             not
             merit
             by
             our
             workes
             ,
             done
             before
             grace
             ,
             any
             thing
             at
             Gods
             hand
             ;
             but
             of
             his
             mercie
             receiue
             both
             faith
             and
             iustification
             .
             Hesychius
             saith
             ,
             that
             
               grace
               is
               apprehended
               by
               faith
               alone
               :
            
             you
             make
             him
             say
             ,
             that
             
               we
               receiue
               both
               faith
               and
               iustification
               of
               Gods
               mercy
               :
            
             he
             speaketh
             of
             attaining
             to
             grace
             by
             faith
             ;
             you
             expound
             him
             of
             receiuing
             faith
             by
             
             Gods
             mercie
             .
             But
             indeed
             Hesychius
             in
             his
             owne
             speech
             maketh
             a
             distinction
             ,
             affirming
             of
             grace
             ,
             that
             it
             is
             g
             giuen
             vs
             
               (
               viz.
            
             on
             Gods
             behalfe
             )
             of
             mercie
             and
             compassion
             ,
             and
             is
             receiued
             on
             our
             part
             by
             faith
             alone
             ,
             and
             not
             by
             workes
             .
          
           
             *
             Bernard
             .
             
               Whoseeuer
               is
               pricked
               for
               his
               sinnes
               and
               thirsteth
               after
               righteousnesse
               ,
               let
               him
               beleeue
               in
               thee
               ,
               who
               iustifieth
               a
               sinner
               ,
               and
               beeing
               iustified
               by
            
             Faith
             alone
             ,
             
               hee
               shall
               haue
               peace
               with
               God.
               
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             4.
             
             Bernard
             hath
             :
             
               VVhosoeuer
               thirsteth
               after
               righteousnes
               :
               let
               him
               beleeue
               in
               thee
               :
               that
               being
               iustified
               by
               faith
               alone
               ,
               he
               may
               haue
               peace
               with
               God.
               
            
             
          
           
             Ans.
             By
             faith
             alone
             ,
             he
             excludeth
             all
             other
             meanes
             ,
             that
             either
             levv
             ,
             or
             gentile
             required
             ,
             but
             not
             charity
             :
             Which
             his
             very
             words
             include
             ,
             for
             how
             can
             we
             abhorre
             sin
             ,
             and
             thirst
             after
             iustice
             ,
             vvithout
             charitie
             ?
             and
             in
             the
             same
             worke
             he
             declareth
             plainely
             that
             he
             comprehendeth
             alwaies
             charitie
             ,
             vvhen
             he
             speakes
             of
             a
             iustifying
             faith
             :
             saying
             .
             
               A
               right
               faith
               doth
               not
               make
               a
               man
               righteous
               ,
               if
               it
               vvorke
               not
               by
               Charitie
               .
            
             And
             againe
             :
             
               Neither
               workes
               vvithout
               faith
               ,
               nor
               faith
               without
               vvorkes
               is
               sufficient
            
             
             
               to
               make
               the
               soule
               righteous
            
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             chiefe
             thing
             the
             Iewes
             stood
             vpon
             was
             charitie
             ,
             which
             they
             knew
             the
             law
             especially
             required
             ,
             and
             therefore
             to
             leaue
             that
             in
             ,
             was
             to
             aduance
             the
             righteousnes
             of
             the
             Iewes
             ,
             at
             the
             least
             in
             their
             opinion
             .
             We
             may
             abhorre
             sinne
             for
             feare
             of
             punishment
             ,
             and
             thirst
             for
             righteoosnes
             for
             desire
             of
             glorie
             ,
             without
             any
             respect
             of
             loue
             ,
             but
             to
             our selues
             .
             In
             h
             those
             places
             you
             bring
             ,
             he
             sheweth
             what
             faith
             hee
             meaneth
             ,
             euen
             as
             we
             doe
             ,
             who
             say
             that
             no
             faith
             can
             iustifie
             ,
             but
             that
             which
             workes
             by
             loue
             ;
             not
             in
             the
             very
             act
             of
             iustifying
             ,
             but
             in
             the
             course
             of
             our
             conuersation
             .
             Therfore
             i
             in
             the
             former
             place
             ,
             when
             he
             hath
             said
             ,
             that
             
               being
               iustified
               by
               faith
               alone
               ,
               we
               shall
               haue
               peace
               with
               God
               ,
            
             he
             doth
             afterward
             distinguish
             iustification
             from
             sanctification
             .
             
               They
               therefore
               that
               being
               iustified
               by
               faith
               ,
            
             k
             
               desire
               ,
               and
               resolue
               to
               follow
               after
               holines
               ,
               &c.
               
            
             And
             in
             the
             latter
             he
             saith
             ,
             that
             
               faith
               without
               workes
               is
               dead
               ;
               to
               seuer
               loue
               from
               faith
               ,
               is
               to
               kill
               it
               .
            
             But
             none
             of
             these
             things
             prooue
             ,
             that
             Bernard
             gaue
             the
             habit
             ,
             or
             the
             act
             of
             loue
             any
             place
             of
             a
             cause
             in
             our
             iustification
             ,
             or
             any
             respect
             with
             God
             to
             our
             iustification
             .
             For
             then
             ,
             how
             could
             hee
             haue
             said
             ,
             by
             faith
             onely
             ?
          
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             Chrysost.
             on
             Gal.
             3.
             
             
               They
               said
               ,
               he
               which
               resteth
               on
               faith
               alone
               ,
               is
               cursed
               :
               but
               Paul
               sheweth
               ,
               that
               hee
               is
               blessed
               which
               resteth
            
             on
             faith
             alone
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             He
             speakes
             of
             the
             Iewes
             who
             held
             Christians
             accursed
             ,
             because
             resting
             on
             the
             faith
             in
             Christ
             would
             not
             obserue
             withall
             ●oses
             law
             :
             the
             Apostle
             contrariwise
             denounceth
             them
             accursed
             ,
             who
             would
             ioyne
             the
             ceremonies
             of
             Moses
             lavv
             ,
             vvith
             Christian
             religion
             ,
             and
             so
             faith
             alone
             ,
             there
             excludeth
             
             only
             the
             old
             lavv
             ,
             not
             the
             vvorkes
             of
             charity
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             l
             Chrysostome
             speaketh
             of
             the
             Morall
             law
             ,
             any
             man
             may
             see
             ,
             that
             markes
             how
             he
             vrgeth
             the
             Apostles
             reason
             ,
             to
             prooue
             them
             accursed
             ,
             who
             will
             ioyne
             the
             law
             with
             faith
             to
             iustification
             :
             namely
             ,
             that
             
               they
               are
               accursed
               ,
               because
               they
               cannot
               fulfill
               euery
               part
               of
               the
               morall
               law
            
             ;
             for
             of
             it
             is
             that
             m
             sentence
             vttered
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Basil.
             de
             Humil.
             
               Let
               man
               acknowledge
               himselfe
               to
               want
               true
               iustice
               ,
               and
               that
               he
               is
               iustified
            
             onely
             by
             faith
             
               in
               Christ.
            
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             So
             he
             mangleth
             pittifully
             a
             sentence
             of
             S.
             Basils
             ,
             saying
             :
             
               Let
               man
               acknowledge
            
             
             
               himselfe
               to
               want
               true
               iustice
               ,
               and
               that
               he
               is
               iustified
               only
               by
               faith
               in
               Christ
               :
            
             If
             a
             man
             knovv
             himselfe
             iustified
             by
             faith
             in
             Christ
             ,
             hovv
             can
             he
             acknovvledge
             that
             he
             vvants
             true
             iustice
             ?
             His
             vvords
             truly
             repeated
             are
             these
             .
             
               Let
               man
               acknovvledge
               that
               he
               is
               vnvvorthy
               of
               true
               iustice
               :
               and
               that
               his
               iustification
               comes
               not
               of
               his
               desert
               ,
               but
               of
               the
               meere
               mercy
               of
               God
               through
               Christ.
            
             So
             that
             by
             saith
             alone
             S.
             Basill
             treating
             of
             humilitie
             ,
             excludes
             all
             merit
             of
             our
             ovvne
             ,
             but
             no
             necessary
             good
             disposition
             ,
             as
             you
             may
             see
             in
             his
             Sermon
             ,
             
               de
               fide
            
             ,
             vvhere
             he
             proues
             by
             many
             texts
             of
             holy
             Scripture
             ,
             that
             charity
             is
             as
             necessary
             as
             faith
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               That
               is
            
             (
             saith
             
               Basil
               )
               perfect
               ,
               and
               full
               reioycing
               in
               Gods
               sight
               ,
               when
               a
               man
               is
               not
               lifted
               vp
               ,
               no
               not
               for
               his
               owne
               righteousness
               ,
               but
               acknowledgeth
               himselfe
               indeed
               to
               be
               destitute
               of
               true
               righteousnes
               ,
               and
               to
               be
               iustified
               onely
               by
               faith
               in
               Christ.
            
             n
             Basil
             in
             that
             place
             speaketh
             of
             faith
             ,
             as
             it
             is
             an
             assent
             to
             those
             things
             that
             are
             taught
             by
             the
             grace
             of
             God
             ,
             requiring
             workes
             not
             to
             iustification
             ,
             but
             in
             our
             cariage
             here
             to
             saluation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Origen
             .
             on
             .
             cap.
             3.
             
             Rom.
             
               Wee
               thinke
               that
               a
               man
               is
               iustified
               by
               faith
               without
               the
               workes
               of
               the
               law
               :
               and
               he
               saith
               that
               iustification
               ,
               by
               faith
               alone
               sufficeth
               ,
               so
               as
               a
               man
               onely
               beleeuing
               may
               be
               iustified
               .
            
             And
             ,
             
               Therefore
               it
               lieth
               vpon
               
               vs
               —
               ,
               to
               search
               who
               was
               iustified
               by
               faith
               without
               workes
               .
               And
               for
               an
               example
               ,
               I
               thinke
               vpon
               the
               theefe
               who
               being
               crucified
               with
               Christ
               cried
               vnto
               him
               ,
               Lord
               remember
               me
               when
               thou
               commest
               into
               thy
               kingdome
               :
               and
               there
               is
            
             no
             other
             good
             worke
             
               of
               his
               mentioned
               in
               the
               Gospell
               :
               but
               for
               this
               alone
               faith
               ,
               Iesus
               saith
               vnto
               him
               ,
               This
               night
               thou
               shalt
               be
               with
               me
               in
               paradise
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Origen
             excludeth
             no
             good
             disposition
             in
             vs
             to
             iustification
             ,
             but
             saith
             ,
             that
             a
             man
             may
             besaued
             ,
             vvithout
             doing
             ourvvardly
             any
             good
             vvorkes
             ;
             If
             he
             vvant
             time
             and
             place
             :
             as
             the
             Theefe
             did
             ,
             vvho
             presently
             vpon
             his
             conuersion
             vvas
             put
             to
             death
             ,
             vvhich
             is
             good
             Catholike
             Doctrine
             :
             but
             that
             you
             may
             perceiue
             hovv
             necessary
             the
             good
             dispositions
             before
             mentioned
             be
             to
             iustification
             ,
             you
             shall
             find
             if
             you
             consider
             wel
             al
             circumstances
             ,
             not
             one
             of
             them
             to
             haue
             bin
             wanting
             in
             that
             good
             Theefes
             conuersion
             .
             First
             ,
             that
             he
             stood
             in
             feare
             of
             Gods
             iust
             iudgment
             ,
             appeares
             by
             these
             his
             vvords
             ,
             to
             his
             fellovv
             ,
             
               Doest
               thou
               not
               feare
               God
               ,
               &c.
               
            
             He
             had
             hope
             to
             be
             saued
             by
             Christ
             ,
             out
             of
             vvhich
             he
             said
             :
             
               O
               Lord
               remember
               me
               ,
               vvhen
               thou
               commest
               into
               thy
               Kingdome
               :
            
             By
             both
             vvhich
             speeches
             is
             shevved
             also
             his
             faith
             both
             in
             God
             ,
             that
             he
             is
             the
             gouernour
             and
             iust
             iudge
             of
             the
             vvorld
             ,
             and
             in
             Christ
             ,
             that
             he
             vvas
             the
             Redeemer
             of
             mankind
             .
             His
             repentance
             and
             confession
             of
             his
             fault
             ,
             is
             laid
             dovvne
             in
             this
             :
             
               And
               vve
               trulie
               suffer
               vvorthilie
            
             :
             His
             charity
             tovvards
             God
             and
             his
             neighbour
             ,
             in
             reprehending
             his
             fellovves
             blasphemie
             ,
             in
             defending
             Christs
             innocency
             :
             and
             in
             the
             middest
             of
             his
             greatest
             disgraces
             ,
             and
             raging
             enemies
             ,
             to
             confesse
             him
             to
             be
             King
             of
             the
             vvorld
             to
             come
             :
             out
             of
             all
             vvhich
             vve
             may
             gather
             also
             ,
             that
             he
             had
             a
             full
             purpose
             to
             amend
             his
             life
             ,
             and
             to
             haue
             taken
             such
             order
             for
             his
             recouery
             ,
             as
             it
             should
             please
             Christ
             his
             Sauiour
             to
             appoint
             .
             So
             that
             he
             lacked
             not
             any
             one
             of
             those
             dispositions
             ,
             vvhich
             the
             Catholike
             Church
             requires
             to
             iustification
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             discourse
             of
             the
             theeues
             vertues
             and
             good
             workes
             ,
             doth
             not
             refute
             the
             truth
             of
             Master
             Perkins
             allegation
             ;
             but
             ,
             if
             it
             doe
             any
             thing
             ,
             condemnes
             Origens
             iudgement
             of
             him
             .
             As
             for
             the
             dispositions
             you
             often
             mention
             ,
             doubtlesse
             if
             Origen
             had
             thought
             that
             any
             such
             had
             been
             necessarie
             ,
             or
             respected
             by
             God
             ,
             in
             the
             iustification
             of
             that
             theefe
             ,
             he
             would
             neuer
             haue
             said
             ,
             that
             he
             was
             iustified
             without
             workes
             ,
             that
             did
             so
             many
             good
             workes
             in
             so
             short
             a
             time
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             that
             ,
             that
             great
             Doctor
             Origen
             meant
             not
             to
             exclude
             any
             of
             these
             good
             qualites
             out
             of
             the
             companies
             of
             faith
             ;
             is
             apparant
             :
             by
             that
             vvhich
             he
             hath
             vvritten
             on
             the
             next
             Chapter
             :
             vvhere
             he
             saith
             .
             
               That
               faith
               cannot
               be
               imputed
               to
               iustice
               ,
               to
               such
               as
               beleeue
               in
               Christ
               ,
               vnlesse
               they
            
             
             
             
               doe
               withall
               put
               off
               the
               old
               man
               ,
            
             and
             a
             little
             before
             more
             plainely
             saying
             :
             
               I
               thinke
               that
               faith
               is
               the
               first
               beginning
               of
               saluation
               ,
               hope
               is
               proceeding
               in
               the
               building
               ,
               but
               the
               toppe
               and
               perfection
               of
               the
               whole
               worke
               ,
               is
               charitie
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Neither
             doe
             we
             meane
             to
             exclude
             such
             qualities
             .
             For
             they
             come
             together
             ,
             but
             are
             not
             of
             like
             vse
             ,
             nor
             to
             the
             same
             purpose
             .
             Both
             the
             sentences
             you
             alleage
             out
             of
             him
             wee
             approoue
             ;
             that
             
               faith
               which
               is
               without
               sanctification
               ,
               cannot
               instifie
            
             ;
             that
             
               faith
               is
               not
               all
               that
               is
               required
               to
               saluation
               ;
               but
               all
               graces
               of
               regeneration
               are
               to
               be
               laboured
               for
               and
               obtained
               ,
               before
               wee
               can
               come
               to
               heauen
               .
            
             And
             by
             this
             wee
             may
             see
             ,
             that
             as
             the
             Fathers
             ,
             so
             Origen
             also
             makes
             a
             difference
             betwixt
             iustification
             ,
             where
             faith
             onely
             is
             respected
             ,
             and
             saluation
             ,
             to
             which
             all
             vertues
             are
             required
             .
          
        
         
           
             III.
             Difference
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             third
             difference
             about
             iustification
             is
             concerning
             this
             point
             ,
             namely
             how
             far
             forth
             good
             workes
             are
             required
             thereto
             .
          
           
             The
             doctrine
             of
             the
             Church
             of
             Rome
             is
             ,
             that
             there
             be
             two
             kinds
             of
             iustification
             :
             the
             first
             and
             second
             ,
             as
             I
             haue
             said
             .
             The
             first
             is
             ,
             when
             one
             of
             an
             euill
             man
             is
             made
             a
             good
             man
             :
             and
             in
             this
             ,
             workes
             are
             wholy
             excluded
             ,
             it
             being
             wholy
             of
             grace
             .
             The
             second
             is
             ,
             when
             a
             man
             of
             a
             iust
             man
             is
             made
             more
             iust
             .
             And
             this
             they
             will
             haue
             to
             proceede
             from
             workes
             of
             grace
             :
             for
             (
             say
             they
             )
             as
             a
             man
             when
             he
             is
             once
             borne
             can
             by
             eating
             and
             drinking
             make
             himselfe
             a
             bigger
             man
             ,
             though
             he
             could
             not
             at
             the
             first
             make
             himselfe
             a
             man
             :
             euen
             so
             a
             sinner
             hauing
             his
             first
             iustification
             ,
             may
             afterward
             by
             grace
             make
             himselfe
             more
             iust
             .
             Therefore
             they
             hold
             these
             two
             things
             :
             I.
             That
             good
             works
             are
             meritorious
             causes
             of
             the
             second
             iustification
             ,
             which
             they
             tearme
             Actuall
             :
             II.
             that
             good
             workes
             are
             meanes
             to
             increase
             first
             iustification
             ,
             which
             they
             call
             Habituall
             .
          
           
           
             Now
             let
             vs
             see
             how
             far
             forth
             we
             must
             ioyne
             with
             them
             in
             this
             point
             .
             Our
             consent
             therefore
             stands
             in
             three
             conclusions
             .
          
           
             I.
             That
             good
             workes
             done
             by
             them
             that
             are
             iustified
             doe
             please
             God
             ,
             and
             are
             approoued
             of
             him
             ,
             and
             therefore
             haue
             a
             reward
             .
          
           
             II.
             Good
             workes
             are
             necessarie
             to
             saluation
             two
             waies
             :
             first
             ,
             not
             as
             causes
             thereof
             ,
             either
             conseruant
             ,
             adiuvant
             ,
             or
             procreant
             :
             but
             onely
             as
             consequents
             of
             faith
             :
             in
             that
             they
             are
             inseparable
             companions
             and
             fruits
             of
             that
             faith
             ,
             which
             is
             indeede
             necessarie
             to
             saluation
             .
             Secondly
             ,
             they
             are
             necessarie
             as
             markes
             in
             a
             way
             ,
             and
             as
             the
             way
             it selfe
             directing
             vs
             vnto
             eternall
             life
             .
          
           
             III.
             Wee
             hold
             and
             beleeue
             ,
             that
             the
             righteous
             man
             ,
             is
             in
             some
             sort
             iustified
             by
             works
             ,
             for
             so
             the
             holie
             Ghost
             speaketh
             plainely
             and
             truely
             ,
             Iam.
             2.
             21.
             
             
               That
               Abraham
               was
               iustified
               by
               workes
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             first
             graunteth
             ,
             that
             good
             vvorkes
             doe
             please
             God
             ,
             and
             haue
             a
             temporall
             revvard
             .
             
          
           
             2.
             
             That
             they
             are
             necessary
             to
             saluation
             ,
             not
             as
             the
             cause
             thereof
             ,
             but
             either
             as
             markes
             in
             a
             vvay
             to
             direct
             vs
             tovvards
             saluation
             :
             or
             as
             fruites
             and
             signes
             of
             righteousnesse
             ,
             to
             declare
             one
             to
             be
             iust
             before
             men
             :
             all
             vvhich
             he
             shuffleth
             in
             ,
             rather
             to
             delude
             our
             arguments
             ,
             then
             for
             that
             they
             esteeme
             much
             of
             good
             vvorkes
             ,
             vvhich
             they
             hold
             to
             be
             no
             better
             then
             deadly
             sinnes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             is
             no
             good
             dealing
             to
             foyst
             in
             temporall
             ;
             as
             if
             you
             would
             haue
             men
             suspect
             ,
             that
             we
             allow
             good
             workes
             no
             reward
             in
             heauen
             .
             It
             had
             been
             enough
             for
             you
             to
             leaue
             out
             his
             words
             ,
             as
             you
             doe
             ,
             and
             thrust
             in
             your
             owne
             ,
             without
             adding
             at
             your
             pleasure
             .
             But
             these
             are
             popish
             shifts
             .
             Whereof
             you
             presently
             affoord
             vs
             another
             example
             ,
             by
             putting
             in
             these
             words
             ;
             
               Before
               men
            
             ,
             to
             make
             the
             world
             beleeue
             ,
             that
             we
             giue
             no
             place
             to
             good
             works
             in
             the
             sight
             of
             God
             :
             whereas
             o
             Master
             Perkins
             professeth
             ,
             that
             Abraham
             was
             iustified
             by
             works
             euen
             before
             God
             ;
             not
             onely
             before
             men
             ,
             as
             you
             write
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             this
             you
             adde
             in
             the
             third
             place
             a
             shamelesse
             slander
             ,
             p
             against
             your
             owne
             knowledge
             ,
             that
             we
             hold
             good
             workes
             to
             be
             no
             better
             than
             deadly
             sinnes
             :
             whereas
             wee
             teach
             ,
             that
             those
             that
             are
             indeed
             good
             workes
             ,
             are
             able
             to
             iustifie
             a
             man
             perfectly
             in
             the
             presence
             of
             God
             ,
             and
             to
             deserue
             euerlasting
             life
             .
             Yea
             we
             maintaine
             ,
             that
             the
             imperfect
             workes
             of
             the
             regenerate
             ,
             are
             brought
             foorth
             by
             the
             grace
             of
             Gods
             spirit
             ,
             and
             ,
             for
             all
             their
             imperfection
             ,
             are
             accepted
             ,
             and
             shall
             be
             rewarded
             by
             God
             our
             Father
             in
             heauen
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Thus
             farre
             we
             ioyne
             with
             them
             :
             and
             the
             very
             difference
             is
             this
             .
             They
             say
             ,
             we
             are
             iustified
             by
             works
             ,
             as
             by
             causes
             thereof
             :
             wee
             say
             that
             wee
             are
             iustified
             by
             works
             ,
             as
             by
             signes
             and
             fruites
             of
             our
             iustification
             before
             God
             ,
             and
             no
             otherwise
             :
             and
             in
             this
             sense
             must
             the
             place
             of
             S.
             Iames
             be
             vnderstood
             ,
             that
             Abraham
             was
             iustified
             ,
             that
             is
             ,
             declared
             and
             made
             manifest
             to
             bee
             iust
             indeede
             by
             his
             obedience
             ,
             and
             that
             euen
             before
             God.
             Now
             that
             our
             doctrine
             is
             the
             truth
             ,
             it
             will
             appeare
             by
             reasons
             on
             both
             parts
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             maine
             difference
             then
             betvveene
             vs
             ,
             consisteth
             in
             this
             ,
             vvhether
             good
             vvorkes
             be
             the
             true
             cause
             indeed
             ,
             of
             the
             increase
             of
             our
             righteousnes
             ,
             vvhich
             vve
             call
             the
             second
             iustification
             ,
             or
             vvhether
             they
             be
             onelie
             fruits
             ,
             signes
             ,
             or
             markes
             of
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             maine
             difference
             ,
             as
             Master
             Perkins
             propounds
             it
             ,
             is
             ,
             whether
             we
             be
             iustified
             by
             works
             ,
             as
             by
             causes
             meritorious
             of
             our
             iustification
             ;
             not
             ,
             whether
             they
             bee
             the
             true
             cause
             of
             our
             second
             iustification
             ;
             which
             he
             denies
             wholy
             ,
             as
             a
             deuice
             of
             yours
             .
             And
             indeede
             they
             q
             that
             haue
             more
             neerely
             sifted
             this
             branne
             ,
             haue
             found
             that
             there
             is
             but
             one
             iustification
             ;
             because
             faith
             and
             workes
             make
             one
             righteousnes
             ,
             begun
             by
             ●aith
             ,
             and
             increased
             and
             perfected
             by
             workes
             .
             Iustification
             (
             saith
             r
             Andradius
             the
             great
             champion
             of
             the
             Councill
             of
             Trent
             )
             
               consists
               of
               two
               parts
               ;
               forgiuenes
               of
               sinnes
               ,
               and
               obedience
               to
               the
               law
               .
            
             s
             Stapleton
             speakes
             more
             plaine
             :
             
               The
               Catholikes
               say
               ,
               that
               a
               man
               is
               iustified
               by
               faith
               ,
               and
               workes
               ,
               as
               by
               the
               formall
               cause
               .
            
             So
             that
             ,
             according
             to
             your
             popish
             diuinitie
             ,
             workes
             
             are
             not
             onely
             the
             meritorious
             efficient
             cause
             of
             our
             iustification
             ,
             but
             the
             formall
             cause
             also
             ;
             as
             Stapleton
             directly
             affirmes
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             pretends
             to
             proue
             ,
             that
             they
             are
             no
             cause
             of
             the
             increase
             of
             our
             iustice
             :
             and
             yet
             frames
             not
             one
             argument
             directly
             to
             that
             purpose
             :
             but
             repeates
             those
             obiections
             ,
             and
             proposeth
             them
             now
             at
             large
             ,
             which
             he
             made
             before
             ,
             against
             the
             first
             iustification
             :
             the
             which
             although
             impertinent
             to
             this
             place
             ,
             yet
             I
             will
             solue
             them
             first
             ,
             and
             then
             set
             dovvne
             our
             owne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             pretence
             is
             none
             of
             his
             ;
             who
             would
             neuer
             denie
             ,
             that
             our
             inherent
             righteousnes
             is
             increased
             though
             not
             meritoriously
             )
             by
             our
             holy
             actions
             ,
             which
             make
             vs
             euery
             day
             more
             and
             more
             fit
             to
             serue
             and
             please
             God.
             But
             Master
             Perkins
             vnderstanding
             your
             opinion
             ,
             better
             than
             your selfe
             will
             be
             knowne
             to
             doe
             ,
             frames
             his
             reason
             against
             this
             position
             ;
             
               That
               workes
               are
               part
               of
               that
               righteousnes
               ,
               which
               we
               must
               pleade
               before
               God
               ,
               for
               the
               deseruing
               of
               euerlasting
               life
               :
            
             or
             ,
             
               that
               our
               iustification
               before
               God
               ,
               is
               partly
               of
               workes
               ,
               and
               partly
               of
               faith
               :
            
             which
             is
             the
             doctrine
             of
             your
             Church
             ,
             howsoeuer
             by
             you
             it
             be
             blanched
             .
          
        
         
           
             Our
             reasons
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             I.
             Rom.
             3.
             28.
             
             
               We
               conclude
               that
               a
               man
               is
               iustified
               by
               faith
               without
               the
               workes
               of
               the
               law
               .
            
             Some
             answer
             ,
             that
             ceremoniall
             workes
             bee
             excluded
             here
             :
             some
             ,
             that
             morall
             workes
             :
             some
             ,
             works
             going
             before
             faith
             .
             But
             let
             them
             deuise
             what
             they
             can
             for
             themselues
             :
             the
             truth
             is
             ,
             that
             Paul
             excludeth
             all
             workes
             whatsoeuer
             ,
             as
             by
             the
             text
             will
             appeare
             .
             For
             vers
             .
             24.
             hee
             saith
             ,
             
               We
               are
               iustified
            
             freely
             
               by
               his
               grace
            
             :
             that
             is
             ,
             by
             the
             meere
             gift
             of
             God
             :
             giuing
             vs
             to
             vnderstand
             ,
             that
             a
             sinner
             in
             his
             iustification
             is
             meerely
             passiue
             ,
             that
             is
             ,
             doing
             nothing
             on
             his
             part
             whereby
             God
             should
             accept
             him
             to
             life
             euerlasting
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Ans.
             The
             Apostle
             there
             speakes
             of
             the
             iustification
             of
             a
             sinner
             :
             for
             he
             saith
             before
             ,
             that
             he
             hath
             proued
             both
             Iew
             ,
             and
             Greeke
             ,
             to
             be
             vnder
             sinne
             ;
             and
             that
             all
             haue
             sinned
             ,
             and
             need
             the
             glory
             of
             God
             :
             Wherefore
             
             this
             place
             appertaines
             not
             vnto
             the
             second
             iustification
             :
             and
             excludes
             only
             either
             workes
             of
             the
             law
             ,
             as
             not
             necessarie
             vnto
             the
             first
             iustification
             of
             a
             sinner
             :
             against
             the
             Iewes
             who
             thought
             and
             taught
             them
             to
             be
             necessary
             :
             of
             else
             against
             the
             Gentiles
             any
             worke
             of
             ours
             ,
             from
             being
             any
             meritorious
             cause
             of
             that
             first
             iustification
             :
             for
             vve
             acknovvledge
             ve●●e
             willingly
             (
             as
             you
             haue
             heard
             often
             before
             )
             that
             euery
             sinner
             is
             iustified
             freely
             of
             the
             meere
             grace
             of
             God
             ,
             through
             the
             merit
             of
             Christ
             only
             ,
             and
             
             without
             any
             merit
             of
             the
             sinner
             himselfe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             answere
             of
             the
             second
             instification
             is
             idle
             ,
             because
             the
             distinction
             ,
             as
             I
             haue
             shewed
             ,
             is
             vaine
             .
             Master
             Perkins
             prooueth
             ,
             that
             iustification
             is
             wholy
             of
             faith
             ,
             because
             t
             the
             Apostle
             excludeth
             workes
             from
             it
             :
             whereas
             you
             teach
             ,
             that
             faith
             and
             workes
             together
             make
             vp
             that
             iustice
             or
             righteousnes
             ,
             whereby
             a
             man
             is
             iustified
             before
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             yet
             is
             not
             a
             sinner
             (
             being
             of
             yeares
             of
             discretion
             ,
             )
             meerely
             passiue
             in
             that
             his
             iustification
             ,
             as
             M
             Perkins
             very
             ab●urdly
             saith
             :
             for
             in
             their
             owne
             opinion
             he
             must
             beleeue
             (
             which
             is
             an
             action
             :
             )
             and
             in
             ours
             not
             only
             beleeue
             ,
             but
             also
             Hope
             ,
             Loue
             ,
             and
             Repeet
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             makes
             not
             a
             sinner
             meerely
             passiue
             in
             his
             iustification
             ,
             but
             in
             receiuing
             the
             gift
             of
             faith
             ;
             and
             in
             being
             stirred
             vp
             to
             beleeue
             .
             And
             yet
             is
             he
             not
             in
             these
             neither
             passiue
             ,
             as
             fondly
             you
             imagine
             we
             say
             :
             for
             he
             heares
             ,
             and
             sometimes
             meditates
             ,
             feares
             ,
             hopes
             &c.
             but
             in
             this
             respect
             he
             is
             said
             to
             bee
             passiue
             ,
             because
             his
             yeelding
             to
             beleeue
             ,
             proceedes
             not
             from
             any
             strength
             of
             his
             free
             will
             ,
             vpon
             the
             good
             motion
             inspired
             ,
             but
             from
             the
             spirit
             of
             God
             inclining
             him
             ineuitably
             ,
             to
             beleeue
             freely
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             vers
             .
             27.
             he
             saith
             ,
             iustification
             by
             faith
             
               excludeth
               all
               boasting
            
             ,
             and
             therefore
             all
             kind
             of
             workes
             are
             thereby
             excluded
             :
             and
             speciallie
             such
             as
             are
             most
             of
             all
             the
             matter
             of
             boasting
             ,
             that
             is
             ,
             good
             works
             .
             For
             if
             a
             sinner
             ,
             after
             that
             hee
             is
             iustified
             by
             the
             merit
             of
             Christ
             ,
             were
             iustified
             more
             by
             his
             owne
             workes
             ,
             then
             might
             hee
             haue
             some
             matter
             of
             boasting
             in
             himselfe
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             this
             kind
             of
             iustification
             excludeth
             all
             boasting
             in
             our selues
             ,
             as
             well
             as
             theirs
             .
             For
             as
             they
             must
             giant
             ,
             that
             they
             may
             not
             bragge
             of
             their
             faith
             ,
             although
             it
             be
             an
             act
             of
             theirs
             so
             necessa●ily
             required
             at
             their
             iustification
             ,
             that
             without
             it
             ,
             they
             could
             not
             be
             iustified
             :
             euen
             so
             let
             them
             
             thinke
             of
             the
             rest
             of
             those
             good
             preparations
             ,
             which
             we
             hold
             to
             be
             necessarie
             ,
             that
             we
             cannot
             truely
             bpast
             of
             them
             ,
             as
             though
             they
             came
             of
             our selues
             ,
             but
             we
             confesse
             all
             these
             good
             inspirations
             ,
             as
             all
             other
             good
             ,
             to
             descend
             from
             the
             bounteous
             liberality
             of
             the
             ●ather
             of
             lights
             :
             and
             For
             the
             yeelding
             of
             our
             consent
             to
             them
             ;
             we
             can
             no
             more
             vaunt
             ,
             then
             of
             consenting
             vnto
             ●aith
             ,
             all
             which
             is
             no
             more
             then
             if
             a
             man
             be
             mired
             in
             a
             lake
             ,
             and
             vnable
             of
             himselfe
             to
             get
             out
             ,
             would
             be
             content
             that
             another
             of
             his
             goodnesse
             should
             helpe
             him
             out
             of
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             From
             this
             ariseth
             the
             true
             difference
             betwixt
             you
             and
             vs
             ,
             concerning
             boasting
             ;
             that
             we
             haue
             nothing
             left
             vs
             to
             brag
             of
             ;
             because
             not
             onely
             the
             abilitie
             ,
             but
             the
             very
             act
             of
             beleeuing
             is
             brought
             to
             passe
             by
             Gods
             spirit
             in●uitably
             :
             but
             your
             many
             actions
             of
             fearing
             ,
             hoping
             ,
             repenting
             ,
             louing
             ,
             beleeuing
             ,
             are
             caused
             by
             your
             owne
             free
             will
             ,
             without
             any
             certaintie
             of
             euent
             on
             Gods
             part
             ,
             as
             a
             cause
             thereof
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Yet
             obserue
             by
             the
             way
             :
             that
             S.
             Paul
             forbiddeth
             not
             all
             glorying
             or
             boasting
             :
             
               For
               he
               ●orieth
               in
               the
               hope
               of
               glorie
               of
               the
               Sonne
               of
               God
               ,
               and
               in
            
             
             
               his
               tribulations
            
             :
             Againe
             ,
             
               He
               defiueth
               that
               vve●
               may
               glorie
               in
               measure
               ,
               and
               that
               he
               might
               glory
               in
               his
               power
               .
               And
               that
               he
               vvas
               constrained
               to
               glory
               in
               his
               visions
               and
               reuolations
               :
            
             So
             that
             a
             good
             Christian
             may
             glory
             in
             our
             Lord
             ,
             and
             in
             his
             heauenly
             gifts
             ,
             so
             it
             be
             in
             measure
             ,
             and
             due
             season
             .
             Acknowledging
             them
             from
             whence
             they
             come
             .
             But
             to
             boast
             and
             say
             that
             either
             God
             needed
             vs
             ,
             or
             that
             our
             good
             parts
             were
             cause
             ,
             that
             God
             called
             vs
             first
             to
             his
             seruice
             ,
             is
             both
             false
             ,
             and
             vtterly
             vnlawfull
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Apostle
             excludes
             no
             boasting
             ,
             but
             in
             a
             mans
             selfe
             ;
             and
             all
             that
             he
             must
             needs
             shut
             out
             ,
             if
             he
             will
             reserue
             Gods
             glorie
             entire
             to
             him
             .
             For
             he
             that
             may
             truly
             say
             ,
             that
             he
             is
             beholding
             to
             his
             own
             free
             will
             for
             his
             iustification
             (
             as
             he
             may
             ,
             who
             by
             the
             good
             vse
             of
             it
             ,
             at
             his
             choise
             ▪
             without
             being
             certainly
             inclined
             thereto
             by
             the
             spirit
             ,
             procured
             his
             own
             iustification
             )
             hath
             cause
             to
             boast
             of
             his
             owne
             goodnes
             ,
             not
             caused
             by
             God
             ,
             in
             respect
             of
             the
             act
             of
             beleeuing
             .
             Now
             he
             that
             boasts
             of
             the
             inheritance
             of
             heauen
             ,
             which
             God
             onely
             hath
             prouided
             for
             him
             ;
             and
             fitted
             him
             to
             ,
             boasteth
             not
             of
             himselfe
             ,
             u
             though
             in
             the
             middest
             of
             tribulations
             he
             breake
             out
             into
             this
             boasting
             .
             But
             how
             proou●●
             this
             ,
             that
             therefore
             all
             boasting
             is
             not
             forbidden
             in
             the
             matter
             of
             iustification
             ?
             To
             which
             x
             the
             next
             place
             alleaged
             ,
             no
             way
             belongs
             ,
             being
             spoken
             by
             the
             Apostle
             of
             himselfe
             ,
             in
             respect
             of
             those
             gifts
             that
             God
             had
             bestowed
             vpon
             him
             ,
             for
             the
             worke
             of
             his
             ministerie
             .
             
             The
             y
             last
             being
             of
             the
             same
             nature
             ,
             is
             so
             farre
             from
             prouing
             the
             lawfulnes
             of
             boasting
             ,
             that
             the
             z
             Apostle
             is
             saine
             to
             excuse
             himselfe
             for
             it
             ,
             as
             a
             thing
             inexpedient
             .
             But
             howsoeuer
             ,
             it
             can
             by
             no
             meanes
             prooue
             ,
             that
             the
             Apostle
             shuts
             not
             all
             boasting
             out
             of
             iustification
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             that
             wee
             may
             not
             doubt
             of
             Pauls
             meaning
             ,
             consider
             and
             read
             Eph
             :
             2.
             8.
             9.
             
             
               By
               grace
            
             (
             saith
             he
             )
             
               you
               are
               saued
               through
               faith
               :
               and
               that
               not
               of
               your selues
               ,
               it
               is
               the
               gift
               of
               God
               :
               not
               of
               works
               ,
               least
               any
               man
               should
               boast
               himselfe
               .
            
             Here
             Paul
             excludes
             al
             and
             euery
             worke
             ,
             and
             directly
             workes
             of
             grace
             themselues
             ;
             as
             appeares
             by
             the
             reason
             following
             ,
             
               For
               wee
               are
               his
               workemanship
            
             created
             
               in
               Christ
               Iesus
            
             vnto
             good
             works
             :
             which
             God
             hath
             ordained
             
               that
               we
               should
               walke
               in
               them
               .
            
             Now
             let
             the
             Papists
             tell
             me
             ,
             what
             bee
             the
             workes
             which
             God
             hath
             prepared
             for
             men
             to
             walke
             in
             ,
             and
             to
             which
             they
             are
             regenerate
             ,
             vnlesse
             they
             bee
             the
             most
             excellent
             workes
             ?
             and
             let
             them
             marke
             ,
             how
             Paul
             excludes
             them
             wholy
             from
             the
             worke
             of
             iustification
             and
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Ephes.
             2.
             is
             nothing
             against
             our
             Doctrine
             of
             iustification
             ,
             but
             too
             too
             ignorantly
             or
             maliciously
             cited
             against
             it
             :
             and
             note
             also
             vvith
             S.
             Austin
             ,
             that
             faith
             is
             there
             mentioned
             ,
             to
             exclude
             all
             merits
             of
             our
             workes
             ,
             which
             
             vvent
             before
             and
             might
             seeme
             to
             the
             simple
             to
             haue
             been
             some
             cause
             vvhy
             God
             bestovved
             his
             first
             grace
             vpon
             vs
             :
             but
             no
             vertuous
             dispositions
             requisite
             for
             the
             better
             preparation
             to
             the
             same
             grace
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             ignorance
             or
             malice
             there
             is
             in
             alleaging
             this
             text
             against
             your
             doctrine
             of
             iustification
             ,
             it
             shal
             appeare
             by
             and
             by
             :
             in
             the
             meane
             time
             ,
             I
             answere
             concerning
             Austin
             ;
             first
             ,
             a
             that
             in
             the
             place
             you
             name
             ,
             there
             is
             neuer
             a
             word
             of
             the
             sentence
             in
             question
             .
             Secondly
             ,
             that
             his
             scope
             in
             that
             treatise
             is
             no
             more
             ,
             but
             to
             shew
             that
             they
             falsely
             vnderstood
             such
             b
             places
             of
             the
             Apostle
             ,
             as
             speake
             against
             iustification
             by
             workes
             ,
             who
             thinke
             ,
             that
             when
             once
             they
             haue
             beleeued
             in
             Christ
             ,
             they
             shall
             be
             saued
             by
             faith
             ,
             though
             they
             liue
             neuer
             so
             wickedly
             .
             Thirdly
             ,
             to
             refu●e
             that
             lewd
             conceit
             ,
             Aust●…
             
             addes
             ,
             that
             
               the
               Apostle
            
             c
             
               rather
               therefore
               saith
               ,
               that
               a
               man
               is
               iustified
               by
               faith
               ,
               without
               the
               works
               of
               the
               law
               ;
               because
               he
               would
               haue
               no
               man
               imagine
               ,
               that
               he
               hath
               obtained
               iustification
               by
               faith
               ,
               vpon
               the
               merit
               of
               his
               former
               workes
               .
            
             This
             we
             grant
             to
             be
             true
             ;
             but
             not
             all
             that
             the
             Apostle
             intendeth
             .
             For
             it
             cannot
             be
             doubted
             ,
             but
             that
             he
             confuteth
             the
             opinion
             of
             the
             Iewes
             and
             Heathen
             ,
             concerning
             iustification
             ;
             as
             it
             is
             plaine
             by
             the
             d
             three
             first
             chapters
             .
             Now
             they
             did
             not
             make
             account
             to
             deserue
             the
             grace
             of
             iustification
             at
             Gods
             hands
             ,
             by
             their
             holy
             and
             vertuous
             liuing
             ,
             but
             to
             inherit
             heauen
             by
             it
             .
             Neither
             could
             they
             that
             did
             beleeue
             ,
             so
             much
             flatter
             themselues
             ,
             as
             to
             dreame
             ,
             that
             their
             good
             deeds
             in
             particular
             had
             procured
             that
             fauour
             ;
             when
             it
             was
             easie
             for
             them
             to
             see
             ,
             that
             many
             thousands
             both
             Iewes
             and
             Gentiles
             ,
             as
             good
             ,
             or
             better
             than
             e
             diuers
             of
             themselues
             ,
             for
             vertuous
             behauiour
             ,
             notwithstanding
             attained
             not
             to
             this
             iustification
             .
             Besides
             ,
             if
             we
             mark
             the
             reasons
             ,
             by
             which
             the
             f
             Apostle
             beates
             down
             their
             pride
             ,
             they
             are
             such
             as
             generally
             concerne
             all
             both
             Iewes
             and
             Gentiles
             .
             Adde
             hereunto
             ,
             that
             Austin
             speakes
             no
             further
             for
             the
             vse
             of
             good
             works
             ,
             but
             to
             shew
             ,
             that
             they
             are
             necessarie
             for
             a
             Christian
             man
             ,
             as
             g
             without
             which
             his
             faith
             is
             voide
             and
             idle
             :
             and
             that
             no
             man
             may
             dreame
             ,
             
               that
               if
               hee
               beleeue
               ,
               it
            
             h
             
               pertaines
               not
               to
               him
               to
               worke
               well
               :
            
             which
             are
             the
             words
             that
             immediatly
             goe
             before
             these
             you
             bring
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             therefore
             very
             fondly
             doth
             M.
             Perkins
             inferre
             ,
             that
             in
             that
             sentence
             S.
             Paul
             speaketh
             of
             vvorkes
             of
             grace
             :
             because
             in
             the
             text
             follovving
             he
             mentioned
             good
             vvorkes
             .
             Whereas
             the
             Apostle
             putteth
             an
             euident
             distinction
             betvveene
             those
             tvvo
             kinde
             of
             vvorks
             ,
             signifying
             the
             first
             .
             
               To
               be
               of
               ourselues
            
             :
             The
             second
             ,
             
               ●o
               proceede
               from
               vs
               as
               Gods
               vvorkmansh●o
               ,
               created
               in
               Christ
               Iesus
               ,
            
             and
             the
             first
             ,
             he
             calleth
             VVorkes
             simplie
             :
             the
             second
             ,
             
               Good
               vvorkes
               ,
               prepared
               of
               God
               for
               vs
               to
               walke
               in
               after
               our
               first
               iustification
               .
            
             What
             grosse
             ignorance
             then
             vvas
             it
             ,
             to
             take
             these
             tvvo
             so
             distinct
             manner
             of
             vvorkes
             ,
             for
             the
             same
             ,
             and
             to
             ground
             himself
             so
             boldly
             vpon
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             saith
             ,
             that
             the
             Apostle
             barres
             all
             workes
             before
             and
             after
             grace
             .
             He
             prooues
             it
             by
             the
             very
             text
             it self
             .
             The
             reason
             may
             be
             thus
             more
             plainly
             propounded
             ;
             
               We
               are
               not
               saued
               by
               works
            
             (
             saith
             i
             the
             Apostle
             )
             
               that
               no
               man
               may
               boast
            
             .
             His
             proofe
             followeth
             :
             
               For
               good
               workes
               are
               appointed
               by
               God
               
               for
               vs
               to
               walke
               in
               ,
               for
               which
               purpose
               he
               hath
               made
               vs
               anew
               in
               Iesus
               Christ.
            
             That
             this
             tenth
             verse
             is
             a
             proofe
             of
             the
             former
             ,
             the
             coniunction
             (
             for
             )
             declares
             .
             But
             how
             it
             can
             serue
             to
             that
             purpose
             ,
             if
             the
             two
             verses
             speake
             of
             diuers
             kindes
             of
             works
             ,
             some
             iustifying
             ,
             some
             not
             iustifying
             ,
             neither
             I
             see
             ,
             nor
             (
             I
             thinke
             )
             you
             can
             shew
             me
             .
             What
             though
             he
             call
             the
             former
             workes
             simply
             ,
             the
             latter
             good
             workes
             ?
             are
             not
             the
             former
             those
             workes
             which
             the
             law
             morall
             and
             naturall
             require
             ?
             and
             are
             not
             they
             in
             their
             nature
             good
             workes
             ?
             But
             who
             knoweth
             not
             ,
             that
             by
             workes
             ,
             without
             any
             addition
             ,
             workes
             of
             grace
             ,
             after
             iustification
             ,
             are
             signified
             ?
             let
             the
             Apostle
             k
             Iames
             speake
             ,
             who
             intreating
             of
             such
             workes
             ,
             and
             naming
             them
             almost
             in
             euery
             verse
             ,
             doth
             not
             once
             call
             them
             good
             workes
             ,
             but
             workes
             simply
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             II.
             Gal.
             5.
             3.
             
             
               If
               ye
               be
               circumcised
               ,
               ye
               are
               bound
               to
               the
               whole
               law
               ,
               and
               ye
               are
               abolished
               from
               Christ.
            
             Here
             Paul
             disputeth
             against
             such
             men
             as
             would
             be
             saued
             partly
             by
             Christ
             ,
             and
             partly
             by
             the
             workes
             of
             the
             law
             :
             hence
             I
             reason
             thus
             .
             If
             a
             man
             will
             be
             iustified
             by
             works
             ,
             he
             is
             bound
             to
             fulfil
             the
             whole
             law
             ,
             according
             to
             the
             rigour
             thereof
             :
             that
             is
             Pauls
             ground
             .
             I
             now
             assume
             :
             no
             man
             can
             fulfill
             the
             law
             according
             to
             the
             rigour
             thereof
             :
             for
             the
             liues
             and
             works
             of
             most
             righteous
             men
             are
             imperfect
             ,
             and
             stained
             with
             sinne
             :
             and
             therefore
             they
             are
             taught
             euery
             day
             ,
             to
             say
             on
             this
             manner
             :
             
               forgiue
               vs
               our
               debts
            
             .
             Again
             ,
             our
             knowledge
             is
             imperfect
             ,
             and
             therefore
             our
             faith
             ,
             repentance
             ,
             and
             sanctification
             is
             answerable
             .
             And
             lastly
             the
             regenerate
             man
             is
             partly
             flesh
             ,
             and
             partly
             spirit
             :
             and
             therefore
             his
             best
             workes
             are
             partly
             from
             the
             flesh
             ,
             and
             in
             part
             onely
             spirituall
             .
             Thus
             then
             for
             any
             man
             to
             be
             bound
             to
             the
             rigour
             of
             the
             whole
             law
             ,
             is
             as
             much
             as
             if
             hee
             were
             bound
             to
             his
             owne
             damnation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             he
             can
             apply
             the
             text
             prefixed
             vnto
             any
             part
             of
             the
             argument
             ,
             
               Erit
               mihi
               magnus
               Appollo
            
             :
             S.
             Paul
             onely
             saith
             in
             these
             vvords
             :
             
               That
               if
               you
               be
               
               circumcised
               ,
               yee
               are
               bound
               to
               keepe
               the
               vvhole
               lavv
               of
            
             Moses
             .
             M.
             
               Perkins
               ,
               That
               if
               a
               man
               vvill
               be
               iustified
               by
               vvorkes
               ,
               he
               must
               fulfill
               the
               rigour
               of
               the
            
             
             lavv
             :
             Which
             are
             as
             iust
             as
             Germaines
             lippes
             ,
             as
             they
             say
             :
             But
             M.
             Perkins
             sayes
             that
             it
             is
             S.
             Paules
             ground
             :
             but
             he
             is
             much
             deceiued
             ,
             for
             the
             Apostles
             ground
             is
             this
             .
             That
             circumcision
             is
             as
             it
             vvere
             a
             profession
             of
             Iudaisme
             ,
             and
             therefore
             he
             that
             vvould
             be
             circumcided
             ,
             did
             make
             himselfe
             subiect
             vnto
             the
             vvhole
             lavv
             of
             the
             Ievves
             .
             Of
             the
             possibilities
             of
             fulfilling
             the
             lavv
             ,
             because
             M.
             Perkins
             toucheth
             so
             often
             that
             string
             ,
             shall
             be
             treated
             in
             a
             distinct
             question
             ,
             as
             soone
             as
             I
             haue
             dispatched
             this
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             vnderstood
             his
             owne
             minde
             in
             this
             ,
             and
             other
             arguments
             ,
             better
             than
             I
             can
             doe
             ,
             and
             so
             could
             haue
             affoorded
             better
             answers
             for
             his
             defence
             .
             Yet
             thus
             much
             I
             may
             say
             ,
             that
             the
             text
             of
             1
             the
             Apostle
             may
             be
             applied
             to
             the
             proposition
             ;
             because
             they
             that
             would
             be
             circumcised
             ,
             
             would
             be
             iustified
             by
             the
             workes
             of
             the
             law
             .
             Whereupon
             it
             followeth
             ,
             that
             he
             that
             will
             be
             iustified
             by
             workes
             ,
             is
             bound
             to
             keepe
             the
             whole
             law
             .
             For
             so
             the
             Apostle
             saith
             of
             them
             that
             will
             be
             iustified
             by
             circumcision
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             III.
             Election
             to
             saluation
             is
             of
             grace
             without
             workes
             :
             therefore
             the
             iustification
             of
             a
             sinner
             is
             of
             grace
             alone
             without
             workes
             .
             For
             it
             is
             a
             certaine
             rule
             ,
             that
             the
             cause
             of
             a
             cause
             ,
             is
             the
             cause
             of
             a
             thing
             caused
             .
             Now
             grace
             without
             works
             is
             the
             cause
             of
             election
             ,
             which
             election
             is
             the
             cause
             of
             our
             iustification
             :
             and
             therefore
             grace
             without
             workes
             is
             the
             cause
             of
             our
             iustification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Ans.
             That
             election
             is
             of
             grace
             vvithout
             vvorkes
             ,
             done
             of
             our
             ovvne
             simple
             forces
             ,
             or
             vvithout
             the
             vvorks
             of
             Moses
             lavv
             :
             but
             not
             vvithout
             prouision
             of
             good
             vvorkes
             issuing
             out
             of
             faith
             ,
             and
             the
             helpe
             of
             Gods
             grace
             ,
             as
             shall
             be
             handled
             more
             largely
             in
             the
             question
             of
             merits
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             answere
             is
             not
             only
             against
             the
             m
             Apostle
             Paul
             ,
             and
             n
             Austins
             exposition
             of
             him
             ,
             but
             also
             contrarie
             to
             o
             Lombard
             ,
             p
             Thomas
             ,
             q
             Bellarmine
             ,
             and
             generally
             the
             learnedst
             Papists
             :
             as
             it
             shall
             appeare
             ,
             if
             this
             writer
             giue
             occasion
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             IV.
             A
             man
             must
             first
             be
             fully
             iustified
             ,
             before
             he
             can
             doe
             a
             good
             worke
             :
             for
             the
             person
             must
             first
             
             please
             God
             before
             his
             works
             can
             please
             him
             .
             But
             the
             person
             of
             a
             sinner
             cannot
             please
             God
             ,
             till
             he
             bee
             perfectly
             iustified
             :
             and
             therefore
             till
             he
             bee
             iustified
             ,
             hee
             cannot
             doe
             so
             much
             as
             one
             good
             worke
             .
             And
             thus
             good
             works
             cannot
             be
             any
             meritorious
             causes
             of
             iustification
             ,
             after
             which
             they
             are
             both
             for
             time
             ,
             and
             order
             of
             nature
             .
             In
             a
             word
             ,
             whereas
             they
             make
             two
             distinct
             iustifications
             :
             wee
             acknowledge
             that
             there
             be
             degrees
             of
             sanctification
             ,
             yet
             so
             as
             iustification
             is
             onely
             one
             ,
             standing
             in
             remission
             of
             sinnes
             and
             Gods
             acceptation
             of
             vs
             to
             life
             euerlasting
             by
             Christ
             ;
             and
             this
             iustification
             hath
             no
             degrees
             but
             is
             perfect
             at
             the
             very
             first
             .
          
        
         
           
             OF
             THE
             SECOND
             IVSTIFICATION
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             THe
             fourth
             argument
             .
             
               A
               man
               must
               be
               fully
               iustified
               ,
               before
               he
               can
               doe
               a
               good
               vvorke
               :
               and
               therefore
               good
               vvorkes
               cannot
               goe
               before
               iustification
               .
            
             True
             ,
             not
             before
             the
             first
             iustification
             of
             a
             sinner
             .
             But
             good
             Sir
             ,
             you
             
             hauing
             made
             in
             the
             beginning
             of
             this
             last
             Article
             a
             distinction
             betweene
             the
             first
             and
             second
             iustification
             :
             And
             hauing
             before
             discussed
             the
             first
             ,
             and
             the
             second
             novv
             remaining
             ,
             and
             expecting
             you
             ,
             vvhy
             did
             you
             not
             say
             one
             vvord
             of
             it
             ,
             the
             matter
             being
             ample
             and
             vvell
             vvorthy
             the
             handling
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             denieth
             a
             second
             iustification
             ,
             and
             hath
             disprooued
             it
             ,
             neede
             not
             stand
             vpon
             a
             deuice
             of
             yours
             ,
             how
             worthy
             the
             handling
             soeuer
             you
             thinke
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Albeit
             you
             vvill
             not
             vvillingly
             confesse
             any
             second
             iustification
             as
             you
             say
             :
             Yet
             had
             it
             been
             your
             partat
             least
             to
             haue
             disproued
             such
             arguments
             as
             vve
             bring
             to
             proue
             a
             second
             iustification
             :
             Ye
             acknovvledge
             that
             there
             be
             degrees
             of
             sanctification
             :
             But
             these
             degrees
             must
             be
             made
             dovvnevvard
             of
             euill
             ,
             vvorser
             and
             vvorst
             :
             for
             if
             all
             our
             sanctification
             and
             best
             
             vvorkes
             be
             like
             vnto
             defiled
             cloutes
             ,
             and
             no
             better
             then
             deadly
             sinnes
             as
             you
             hold
             else
             vvhere
             ,
             let
             any
             vvise
             man
             iudge
             vvhat
             degrees
             of
             goodnesse
             can
             be
             lodged
             in
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             But
             that
             you
             knew
             none
             of
             your
             side
             doe
             vse
             to
             reade
             our
             bookes
             ,
             nor
             dare
             ,
             without
             your
             licence
             ;
             neither
             you
             ,
             nor
             other
             of
             your
             Popish
             complices
             ,
             would
             for
             shame
             write
             in
             this
             sort
             .
             You
             haue
             been
             often
             answered
             ,
             that
             wee
             acknowledge
             
             inherent
             righteousnesse
             ,
             and
             labour
             for
             ,
             and
             (
             by
             the
             grace
             of
             God
             )
             attaine
             to
             the
             increase
             of
             it
             ,
             in
             some
             measure
             ,
             from
             day
             to
             day
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Againe
             ,
             how
             absurd
             is
             that
             position
             ,
             that
             there
             is
             but
             one
             iustification
             ,
             
             whereby
             they
             take
             fast
             hold
             on
             Christs
             righteousnes
             ,
             which
             can
             neuer
             after
             ,
             be
             either
             lost
             or
             increased
             ?
             Why
             then
             doe
             you
             with
             your
             brother
             Jounuan
             ,
             maintaine
             ,
             that
             all
             men
             are
             equally
             righteous
             ?
             If
             it
             so
             be
             ,
             let
             him
             that
             desireth
             to
             see
             you
             wel
             coursed
             ,
             read
             S.
             Hierome
             ,
             S.
             Amorose
             ,
             S.
             Augustine
             ,
             S.
             Gregorie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             We
             maintaine
             that
             all
             men
             are
             equally
             righteous
             ,
             in
             regard
             of
             iustification
             ;
             but
             vnequally
             ,
             in
             respect
             of
             sanctification
             .
             Iouinian
             is
             rather
             one
             of
             your
             brood
             ,
             who
             hold
             ,
             that
             a
             man
             being
             iustified
             ,
             is
             r
             wholy
             without
             sin
             ,
             euen
             in
             Gods
             iudgement
             .
          
           
             At
             least
             you
             must
             needs
             vphold
             that
             a
             man
             is
             as
             iust
             and
             righteous
             at
             his
             first
             conuersion
             ,
             as
             at
             his
             death
             ,
             how
             godly
             a
             life
             soeuer
             he
             lead
             :
             against
             vvhich
             I
             vvill
             put
             dovvne
             these
             reasons
             follovving
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             that
             of
             the
             reuelations
             .
             
               Let
               him
               that
               is
               iust
               be
               yet
               iustified
               :
            
             or
             as
             
             your
             text
             hath
             it
             .
             
               He
               that
               is
               righteous
               ,
               let
               him
               be
               more
               righteous
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             He
             that
             is
             iustified
             ,
             is
             as
             righteous
             at
             the
             first
             as
             at
             the
             last
             ,
             in
             respect
             of
             iustification
             ;
             but
             not
             inherent
             righteousnes
             or
             sanctification
             :
             of
             which
             the
             places
             you
             alleage
             are
             meant
             ,
             and
             therefore
             need
             no
             further
             answere
             .
             But
             that
             you
             may
             the
             rather
             see
             our
             desire
             to
             satisfie
             you
             ,
             I
             will
             speake
             a
             little
             of
             them
             .
             Iustified
             ,
             in
             s
             that
             place
             ,
             signifieth
             to
             proceede
             in
             doing
             iustly
             ;
             as
             t
             Ribera
             the
             Iesuite
             proueth
             ,
             by
             the
             opposition
             in
             the
             other
             part
             of
             the
             sentence
             :
             
               Let
               him
               that
               hurteth
               ,
               hurt
               still
               ,
            
             that
             is
             ,
             
               goe
               forward
               in
               your
               hurting
            
             (
             saith
             he
             )
             
               and
               so
               ,
               let
               him
               that
               hurteth
               no
               bodie
               ,
               but
               giueth
               euery
               man
               his
               due
               ,
               goe
               forward
               in
               so
               doing
               .
               Let
               him
               that
               doth
               good
            
             (
             saith
             u
             your
             glosse
             )
             yet
             x
             
               doe
               good
               more
               abundantly
               .
               Let
               him
               that
               is
               righteous
            
             (
             saith
             y
             Cyprian
             in
             two
             places
             )
             
               doe
               yet
               more
               righteous
               things
               ;
               and
               him
               that
               is
               holy
               ,
               more
               holy
               .
            
             The
             z
             Greeke
             Scholiast
             reade
             it
             thus
             :
             
               Let
               him
               that
               is
               righteous
            
             ,
             a
             
               yet
               worke
               righteousnes
            
             .
             And
             so
             doe
             the
             b
             Greeke
             Testaments
             printed
             by
             Plantin
             ;
             and
             the
             c
             Interlinear
             Bible
             too
             ;
             so
             that
             there
             is
             not
             so
             much
             as
             the
             word
             ,
             iustified
             ,
             in
             some
             of
             your
             owne
             Greeke
             copies
             .
          
           
             And
             that
             ,
             
               feare
               not
               to
               be
               iustified
               euen
               vntill
               death
               :
            
             do
             conuince
             ,
             that
             
             there
             are
             more
             iustifications
             then
             one
             ,
             and
             that
             a
             man
             may
             increase
             in
             iustification
             ,
             and
             righteousnes
             vntill
             death
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             d
             That
             of
             Ecclesiasticus
             would
             haue
             been
             spared
             ,
             till
             you
             haue
             proued
             that
             booke
             to
             be
             canonicall
             ,
             which
             you
             know
             we
             deny
             ,
             and
             that
             ,
             as
             we
             are
             sure
             ,
             with
             the
             consent
             of
             the
             auncient
             Church
             :
             at
             least
             you
             should
             not
             haue
             alleadged
             it
             with
             so
             grosie
             an
             error
             in
             the
             translation
             .
             The
             Greek
             is
             e
             
               differ
               not
            
             ;
             The
             old
             Latin
             was
             in
             all
             likelyhood
             ,
             f
             
               Be
               not
               forbidden
               ,
               or
               hindered
               ,
            
             as
             it
             may
             appeare
             by
             g
             Vatablus
             edition
             of
             it
             ,
             by
             
               Robert
               Stephens
            
             ;
             h
             that
             of
             Antwerpe
             ,
             and
             that
             i
             with
             the
             glosse
             :
             where
             k
             Lyra
             expounds
             it
             ,
             
               ne
               prohibearis
            
             .
             l
             Andradius
             deliuers
             it
             thus
             :
             
               Let
               there
               be
               nothing
               that
               may
               hinder
               thee
               from
               praying
               alwaies
               ,
               or
            
             m
             
               may
               let
               thee
               from
               being
               iustified
               ,
               euen
               vntill
               death
               .
            
             Some
             ignorant
             writer
             that
             copied
             out
             the
             booke
             ,
             finding
             
               ne
               veteris
            
             ,
             be
             not
             let
             ,
             and
             mistaking
             t
             ,
             for
             r
             ,
             writ
             ,
             ne
             n
             vereris
             ,
             feare
             not
             ;
             barbarously
             ,
             against
             true
             Grammar
             Latin.
             But
             the
             sense
             also
             ,
             not
             onely
             the
             words
             ,
             is
             misconceiued
             .
             For
             the
             meaning
             is
             ,
             that
             we
             should
             not
             put
             off
             honestie
             ,
             or
             good
             conuersation
             to
             our
             last
             end
             .
             o
             
               Put
               not
               off
               till
               death
               ,
               to
               prooue
               thy selfe
               a
               righteous
               man
               ,
            
             saith
             Vatablus
             a
             Papist
             ,
             very
             skilfull
             in
             the
             tongues
             ,
             and
             sometimes
             Hebrue
             Reader
             in
             Paris
             ,
             where
             you
             haue
             the
             very
             word
             ,
             which
             p
             Bellarmine
             condemnes
             in
             Caluin
             ,
             
               ne
               differas
            
             .
             Which
             also
             Pagnin
             vseth
             ,
             a
             notable
             Linguist
             and
             a
             Papist
             ;
             q
             
               Put
               not
               off
               thy
               honestie
            
             .
             r
             
               Arias
               Montanus
            
             hath
             the
             sense
             ,
             though
             not
             the
             word
             ,
             waight
             not
             .
             s
             Stapleton
             applieth
             it
             to
             the
             first
             iustification
             ;
             t
             Bellarmine
             to
             the
             second
             ;
             whose
             reasons
             I
             will
             answere
             otherwhere
             .
             It
             is
             enough
             for
             the
             present
             ,
             that
             a
             second
             iustification
             cannot
             be
             prooued
             out
             of
             these
             two
             places
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Which
             is
             confirmed
             ,
             vvhere
             it
             is
             said
             :
             
               that
               the
               path
               of
               a
               iust
               man
               proceedeth
               ,
               as
               the
               light
               doth
               vntill
               it
               be
               perfect
               day
            
             ;
             Which
             is
             by
             degrees
             more
             and
             more
             :
             And
             S.
             Paul
             teacheth
             the
             same
             ,
             vvhere
             he
             saith
             to
             men
             that
             giue
             almes
             plentifully
             .
             
               That
               God
               vvill
               maltiplie
               their
               seede
               ,
               and
               augment
               the
               increases
               of
               the
               fruits
               of
               their
               iustice
               .
            
          
           
             This
             u
             place
             proueth
             not
             ,
             that
             there
             is
             a
             second
             iustification
             ,
             but
             either
             that
             the
             light
             of
             the
             righteous
             continueth
             ,
             or
             at
             the
             most
             ,
             that
             it
             increaseth
             to
             the
             end
             ;
             which
             we
             denynot
             .
          
           
             And
             this
             much
             lesse
             ,
             where
             x
             the
             Apostle
             exhorteth
             the
             
             Corinthians
             to
             cheerefulnesse
             in
             liberalitie
             to
             the
             poore
             ,
             assuring
             them
             ,
             that
             God
             will
             make
             them
             more
             able
             to
             bring
             forth
             such
             fruites
             of
             righteousnesse
             ,
             by
             multiplying
             their
             seede
             and
             their
             store
             .
             
               Ye
               shall
               giue
               them
               bread
               to
               eate
            
             (
             saith
             y
             
               Caietan
               )
               and
            
             z
             
               seede
               ,
               wherewith
               to
               sowe
               againe
               ,
               and
               iust
               or
               honest
               gaine
               ;
               whereas
               the
               gaine
               that
               the
               wicked
               make
               ,
               is
               vniust
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Further
             ,
             S.
             Iames
             doth
             most
             effectually
             proue
             this
             increase
             of
             righteousnes
             ,
             and
             the
             second
             iustification
             ,
             in
             these
             vvords
             .
             Abraham
             
               our
               Father
               was
               he
               not
               iustified
               by
               vvorkes
               ,
               offering
            
             Isaac
             
               his
               sonne
               vpon
               the
               Altar
            
             ?
             That
             he
             speaketh
             of
             the
             second
             iustification
             is
             euident
             :
             for
             Abraham
             was
             iustified
             before
             Isaac
             was
             borne
             ,
             as
             it
             is
             most
             manifest
             by
             the
             Scripture
             it selfe
             :
             and
             by
             that
             heroicall
             act
             ,
             of
             not
             sparing
             his
             onely
             and
             entirely
             
             beloued
             Sonne
             ,
             *
             his
             iustice
             vvas
             much
             augmented
             .
             And
             the
             Apostle
             himselfe
             seemeth
             to
             haue
             foreseene
             all
             our
             aduersaries
             cauillation
             ,
             and
             to
             haue
             so
             long
             before
             preuented
             them
             :
             First
             ,
             that
             common
             shift
             of
             theirs
             (
             that
             this
             worke
             vvas
             a
             signe
             ,
             or
             the
             fiuit
             only
             of
             his
             faith
             ,
             and
             no
             companion
             of
             it
             ,
             in
             the
             matter
             of
             iustification
             )
             is
             formally
             confuted
             :
             for
             the
             holy
             Ghost
             speaking
             distinctly
             of
             both
             ,
             his
             faith
             ,
             and
             work
             ,
             and
             ioyning
             them
             both
             in
             this
             act
             of
             iustification
             ,
             attributeth
             the
             better
             part
             of
             it
             ,
             vnto
             his
             vvorke
             :
             thus
             ;
             
               Seest
               thou
               that
               faith
               did
               worke
               vvith
               his
               vvorkes
               ,
               and
               by
               the
               vvorkes
               the
               saith
               vvas
               consummate
               and
               made
               perfect
               ?
            
             Which
             he
             doth
             after
             fitly
             declare
             by
             a
             similitude
             ,
             comparing
             faith
             to
             the
             body
             ,
             and
             good
             vvorkes
             to
             the
             soule
             :
             vvhich
             giue
             life
             and
             lustre
             to
             faith
             ,
             othervvise
             faith
             is
             of
             little
             value
             and
             estimation
             vvith
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Though
             there
             is
             enough
             said
             before
             ,
             for
             the
             cleering
             of
             a
             this
             place
             ;
             yet
             perhaps
             it
             shal
             not
             be
             amisse
             to
             follow
             him
             in
             these
             seueral
             poynts
             .
             That
             he
             speaketh
             not
             of
             the
             same
             iustification
             which
             Paul
             doth
             ,
             it
             is
             plaine
             :
             but
             not
             that
             he
             meaneth
             your
             second
             iustification
             ,
             whereby
             the
             former
             is
             made
             perfit
             to
             deserue
             euerlasting
             life
             .
             When
             we
             say
             works
             are
             no
             companions
             of
             faith
             in
             iustification
             ,
             we
             do
             not
             say
             ,
             they
             are
             not
             present
             ,
             but
             that
             they
             do
             not
             iustifie
             :
             neither
             speak
             we
             of
             testifying
             our
             iustification
             by
             workes
             ,
             as
             the
             Apostle
             here
             doth
             ,
             but
             of
             that
             which
             you
             call
             the
             first
             iustification
             ;
             to
             which
             questionlesse
             this
             fact
             of
             Abraham
             ,
             in
             your
             own
             iudgment
             ,
             did
             not
             appertaine
             .
             But
             he
             ioyneth
             faith
             and
             workes
             together
             .
             How
             should
             they
             be
             seuered
             ;
             when
             there
             is
             no
             holy
             action
             ,
             performed
             in
             any
             part
             of
             our
             life
             ,
             but
             proceedeth
             from
             faith
             ,
             which
             b
             of
             it
             owne
             nature
             ,
             worketh
             by
             loue
             ?
             now
             faith
             is
             not
             said
             to
             be
             perfited
             by
             workes
             ,
             as
             if
             it
             did
             iustifie
             a
             
             man
             by
             them
             ,
             (
             for
             then
             had
             it
             not
             iustified
             Abraham
             ,
             till
             this
             great
             worke
             was
             wrought
             )
             but
             because
             the
             act
             is
             the
             proose
             of
             the
             perfection
             of
             the
             vertue
             .
             Wherupon
             it
             followeth
             in
             the
             text
             ,
             c
             
               That
               by
               this
               worke
               the
               Scripture
               was
               fulfilled
               ,
               which
               had
               testified
               that
               Abraham
               was
               iustified
               by
               faith
               .
            
             For
             now
             it
             manifestly
             appeared
             ,
             that
             the
             testimony
             was
             true
             ;
             Abraham
             making
             it
             cleare
             to
             all
             the
             world
             ,
             that
             he
             had
             true
             faith
             indeed
             :
             
               that
               is
            
             (
             saith
             Caieton
             )
             
               such
               a
               faith
               ,
               as
            
             d
             
               would
               not
               refuse
               ,
               but
               was
               re●die
               to
               bring
               forth
               good
               workes
               .
            
             And
             (
             in
             his
             opinion
             )
             this
             is
             that
             ,
             which
             Iames
             saith
             ,
             
               that
               we
               are
               not
               iustified
               by
               a
               barren
               faith
               ,
               but
               by
               a
               faith
               fruitfull
               in
               good
               workes
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Which
             S.
             Paul
             also
             teacheth
             atlarge
             ,
             among
             other
             speeches
             including
             this
             :
             
             
               That
               if
               he
               should
               haue
               all
               faith
               ,
               and
               vvanted
               charitie
               ,
               he
               vvere
               nothing
               :
            
             And
             comparing
             faith
             and
             charity
             together
             ,
             defineth
             expresly
             ,
             that
             charitie
             is
             the
             greater
             vertue
             :
             Which
             charity
             is
             the
             fountaine
             of
             all
             good
             vvorkes
             .
             And
             so
             by
             this
             preferring
             these
             vvorks
             of
             charity
             before
             faith
             ,
             he
             doth
             stop
             the
             other
             starting
             hole
             of
             the
             Protestants
             ,
             that
             Abraham
             forsooth
             vvas
             iustified
             before
             God
             ,
             by
             only
             faith
             :
             but
             vvas
             declared
             iust
             before
             men
             by
             his
             vvorkes
             :
             For
             if
             God
             esteeme
             more
             of
             charity
             ,
             then
             of
             our
             faith
             ,
             a
             man
             is
             more
             iustified
             before
             God
             by
             charity
             ,
             then
             by
             faith
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             God
             esteemeth
             more
             of
             Charity
             ,
             for
             the
             vse
             of
             our
             conuersation
             amongst
             men
             ,
             but
             of
             faith
             for
             our
             iustification
             .
             And
             indeed
             it
             is
             a
             greater
             honor
             to
             God
             ,
             for
             a
             man
             wholy
             to
             renounce
             himselfe
             ,
             and
             rest
             vpon
             him
             for
             iustification
             ,
             then
             to
             loue
             God
             ,
             in
             hope
             of
             such
             a
             fauour
             to
             be
             receiued
             vpon
             our
             being
             so
             prepared
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Againe
             ,
             in
             the
             very
             place
             where
             this
             noble
             fact
             is
             recorded
             ,
             to
             shevv
             how
             acceptable
             it
             was
             to
             God
             himselfe
             ,
             it
             is
             said
             in
             the
             person
             of
             God
             ;
             
               Now
               I
               know
               that
               thou
               louest
               me
               :
            
             and
             to
             conuince
             all
             obstinate
             cauilling
             ,
             
             is
             it
             not
             said
             that
             his
             faith
             did
             in
             this
             very
             fact
             cooperate
             with
             his
             works
             ,
             and
             that
             the
             worke
             made
             his
             faith
             perfect
             ?
             which
             coniunction
             of
             both
             of
             them
             together
             ,
             doth
             demonstrate
             that
             he
             speaketh
             o●
             his
             iustification
             
             before
             God
             ;
             adding
             also
             ,
             
               That
               he
               vvas
               therefore
               called
               the
               friend
               of
               God.
            
             Which
             could
             not
             haue
             been
             ,
             if
             thereby
             he
             had
             been
             only
             declared
             iust
             before
             men
             :
             and
             thus
             doth
             S.
             Augustine
             reconcile
             the
             two
             places
             of
             the
             Apostles
             ,
             S.
             Paul
             ,
             and
             S.
             Iames
             ,
             which
             seeme
             contrary
             .
             S.
             Paul
             
               saying
               that
               a
               man
               is
               iustified
               by
               faith
               ,
               vvithout
               vvorkes
               and
               S.
            
             Iames
             ,
             
               that
               a
               man
               is
               iustified
               by
               vvorks
               ,
               and
               not
               by
               faith
               only
               .
               That
               S.
            
             Paul
             
               speaketh
               of
               works
               vvhich
               goe
               before
               saith
               ,
               such
               as
               vve
               of
               our
               owne
               forces
               ,
               vvithout
               the
               helpe
               of
               grace
               are
               able
               to
               doe
               :
               and
               such
               he
               saith
               not
               to
               deserue
               our
               first
               iustification
               .
               But
            
             S.
             Iames
             
               disp●teth
               of
               workes
               ,
               vvhich
               sollovv
               faith
               ,
               and
               issue
               out
               
               of
               our
               soules
               ,
               now
               garnished
               vvith
               grace
               ,
               and
               such
               he
               holdeth
               vs
               to
               be
               iustified
               by
               ,
            
             that
             is
             ,
             
               made
               more
               and
               more
               iust
            
             :
             See
             the
             place
             .
             He
             saith
             directhe
             ,
             
             that
             we
             are
             iustified
             ,
             and
             that
             this
             iusuce
             doth
             increase
             ,
             whiles
             it
             doth
             proceed
             and
             profit
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             labour
             might
             haue
             bin
             saued
             .
             For
             we
             grant
             ,
             that
             Abraham
             by
             this
             glorious
             fact
             was
             iustified
             euen
             before
             God
             ,
             that
             is
             ,
             was
             knowne
             to
             be
             iustified
             ,
             or
             to
             haue
             true
             faith
             ;
             as
             he
             e
             was
             known
             to
             feare
             God
             by
             it
             ,
             not
             that
             God
             was
             ignorant
             before
             ,
             either
             of
             his
             faith
             ,
             or
             feare
             ,
             but
             because
             it
             pleased
             him
             ,
             by
             this
             deed
             to
             take
             as
             it
             were
             speciall
             notice
             of
             them
             both
             ,
             as
             men
             doe
             .
             That
             righteousnes
             is
             increased
             by
             holie
             actions
             ,
             I
             shewed
             before
             ,
             and
             that
             therefore
             we
             are
             iustified
             by
             them
             ,
             that
             is
             ,
             more
             sanctified
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Nothing
             then
             is
             more
             certaine
             and
             cleare
             ,
             then
             that
             our
             iustification
             may
             daily
             be
             augmented
             :
             and
             it
             seemeth
             to
             me
             ,
             that
             this
             also
             be
             granted
             in
             their
             opinion
             :
             for
             they
             holding
             faith
             to
             be
             the
             only
             instrument
             of
             iustification
             ,
             cannot
             deny
             ,
             but
             that
             there
             are
             many
             degrees
             of
             faith
             ,
             it
             is
             so
             plainely
             taught
             in
             the
             word
             :
             
               O
               yee
               of
               little
               faith
            
             .
             And
             then
             a
             little
             after
             ,
             
               I
               haue
               not
               found
               so
               great
               faith
               in
               Israell
               :
            
             And
             
               O
               Lord
               increase
               our
               saith
            
             :
             
             and
             many
             such
             like
             ,
             where
             many
             different
             degrees
             of
             faith
             are
             mentioned
             .
             How
             then
             can
             the
             iustification
             which
             depends
             vpon
             that
             faith
             ,
             not
             be
             correspondent
             vnto
             that
             diuersity
             of
             faith
             ,
             but
             all
             one
             ?
             Againe
             ,
             M.
             Perkins
             deliuereth
             plainly
             ,
             
               That
               men
               at
               the
               first
               ,
               are
               not
               so
               vvell
               assured
            
             
             
               of
               their
               saluation
               ,
               as
               they
               are
               aftervvard
            
             ;
             If
             then
             in
             the
             certainety
             of
             their
             saluation
             ,
             which
             is
             the
             prime
             effect
             of
             their
             iustification
             ,
             they
             put
             degrees
             ,
             they
             must
             perforce
             allow
             them
             in
             the
             iustification
             it selfe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Degrees
             of
             faith
             we
             deny
             not
             ;
             but
             increase
             of
             iustification
             thereupon
             ,
             except
             it
             be
             in
             our
             feeling
             .
             In
             which
             respect
             ,
             it
             receiueth
             continuall
             growth
             ,
             but
             in
             it selfe
             it
             cannot
             ,
             because
             God
             doth
             f
             account
             faith
             to
             vs
             for
             righteousnes
             ,
             and
             forgiue
             our
             sinnes
             ,
             not
             by
             halues
             ,
             but
             fully
             vpon
             the
             least
             measure
             of
             true
             beleeuing
             .
          
        
         
           
             Obiections
             of
             Papists
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Psal.
             7.
             8.
             
             
               Iudge
               me
               according
               to
               my
               righteousnesse
               .
            
             Hence
             they
             reason
             thus
             ;
             if
             Dauid
             bee
             iudged
             according
             to
             his
             righteousnesse
             ,
             then
             may
             hee
             be
             iustified
             thereby
             ;
             but
             Dauid
             desires
             to
             be
             iudged
             according
             
             to
             his
             righteousnesse
             :
             and
             therefore
             he
             was
             iustified
             thereby
             .
             Answ.
             There
             be
             two
             kinds
             of
             righteousnes
             ,
             one
             of
             the
             person
             ,
             the
             other
             of
             the
             cause
             or
             action
             .
             The
             righteousnesse
             of
             a
             mans
             person
             ,
             is
             ,
             whereby
             it
             is
             accepted
             into
             the
             fauour
             of
             God
             into
             life
             eternall
             .
             The
             righteousnes
             of
             the
             action
             or
             cause
             is
             ,
             when
             the
             action
             or
             cause
             is
             iudged
             of
             God
             to
             be
             good
             and
             iust
             .
             Now
             Dauid
             in
             this
             Psalme
             ,
             speaketh
             onely
             of
             the
             righteousnesse
             of
             the
             action
             ,
             or
             innocencie
             of
             his
             cause
             ,
             in
             that
             hee
             was
             falslie
             charged
             to
             haue
             sought
             the
             kingdome
             .
             In
             like
             manner
             it
             is
             said
             of
             Phineas
             ,
             Psalm
             .
             166.
             31.
             that
             his
             fact
             in
             killing
             Zimri
             and
             
               Cosbie
               ,
               was
               imputed
               to
               him
               for
               righteousnesse
               :
            
             not
             because
             it
             was
             a
             satisfaction
             to
             the
             lawe
             ,
             the
             rigour
             whereof
             could
             not
             be
             fulfilled
             in
             that
             one
             worke
             ,
             but
             because
             God
             accepted
             of
             it
             as
             a
             iust
             worke
             ,
             and
             as
             a
             token
             of
             his
             righteousnes
             and
             zeale
             for
             Gods
             glorie
             .
          
           
             
               Obiect
               .
               II.
            
             The
             Scripture
             saith
             in
             sundrie
             places
             ,
             that
             men
             are
             blessed
             which
             doe
             good
             workes
             .
             Psal.
             119.
             1.
             
             
               Blessed
               is
               the
               man
               that
               is
               vpright
               in
               heart
               ,
               and
               walketh
               in
               the
               law
               of
               the
               Lord.
               Ans.
            
             The
             man
             is
             blessed
             that
             endeauoureth
             to
             keepe
             Gods
             commaundements
             .
             Yet
             is
             he
             not
             blessed
             simply
             ,
             because
             he
             doth
             so
             ;
             but
             because
             he
             is
             in
             Christ
             ,
             by
             whom
             he
             doth
             so
             :
             and
             his
             obedience
             to
             the
             lawe
             of
             God
             is
             a
             signe
             thereof
             .
          
           
             
               Obiect
               .
               III.
            
             When
             man
             confesseth
             his
             sinnes
             and
             humbleth
             himselfe
             by
             prayer
             and
             fasting
             ,
             Gods
             wrath
             is
             pacified
             and
             staied
             :
             therefore
             prayer
             and
             fasting
             are
             causes
             of
             iustification
             before
             God.
             Answ.
             Indeed
             men
             that
             truly
             humble
             themselues
             by
             prayer
             and
             fasting
             ,
             doe
             appease
             the
             wrath
             of
             God
             :
             yet
             not
             
             properly
             by
             these
             actions
             ,
             but
             by
             their
             faith
             expressed
             and
             testified
             in
             them
             ,
             whereby
             they
             apprehend
             that
             which
             appeaseth
             Gods
             wrath
             ,
             euen
             the
             merites
             of
             Christ
             in
             whom
             the
             Father
             is
             well
             pleased
             :
             and
             for
             whose
             sake
             alone
             he
             is
             well
             pleased
             with
             vs.
             
          
           
             
               Obiect
               .
               IV.
            
             Sundrie
             persons
             in
             Scriptures
             are
             commended
             for
             perfection
             :
             as
             Noe
             ,
             and
             
               Abraham
               ,
               Zacharie
            
             ,
             and
             Elizabeth
             :
             and
             Christ
             biddeth
             vs
             all
             bee
             perfect
             :
             and
             where
             there
             is
             any
             perfection
             of
             works
             ,
             there
             also
             workes
             may
             iustifie
             .
             Answ.
             There
             bee
             two
             kinds
             of
             perfection
             :
             perfection
             in
             parts
             ,
             and
             perfection
             in
             degrees
             .
             Perfection
             in
             parts
             is
             ,
             when
             beeing
             regenerate
             ,
             and
             hauing
             the
             seedes
             of
             all
             necessarie
             vertues
             ,
             we
             endeauour
             accordingly
             to
             obey
             God
             ,
             not
             in
             some
             few
             ,
             but
             in
             all
             and
             euery
             part
             of
             the
             law
             :
             as
             Iosias
             turned
             vnto
             God
             
               according
               to
               all
               the
               law
               of
               Moses
               .
            
             Perfection
             in
             degree
             is
             ,
             when
             a
             man
             keepeth
             euery
             commandement
             of
             God
             ,
             and
             that
             according
             to
             the
             very
             rigor
             therof
             ,
             in
             the
             highest
             degree
             .
             Now
             then
             whereas
             we
             are
             commaunded
             to
             be
             perfected
             ,
             and
             haue
             examples
             of
             the
             same
             perfection
             in
             Scripture
             :
             both
             commaundements
             and
             examples
             must
             be
             vnderstood
             of
             perfection
             in
             partes
             ,
             and
             not
             of
             perfection
             in
             degrees
             ,
             which
             cannot
             bee
             attained
             vnto
             in
             this
             life
             ;
             though
             we
             for
             our
             parts
             ,
             must
             dailie
             striue
             to
             come
             as
             neare
             vnto
             it
             ,
             as
             possibly
             we
             can
             .
          
           
             
               Obiect
               .
               V.
            
             2.
             
             Cor.
             4.
             17.
             
             
               Our
               momentarie
               afflictions
               worke
               vnto
               vs
               a
               greater
               measure
               of
               glorie
               :
            
             now
             if
             afflictions
             worke
             our
             saluation
             ,
             then
             workes
             also
             doe
             the
             same
             .
             Answ.
             Afflictions
             work
             saluation
             ,
             not
             as
             causes
             procuring
             it
             ,
             but
             as
             a
             meanes
             directing
             vs
             thereto
             .
             And
             thus
             alwaies
             must
             we
             esteeme
             of
             workes
             ,
             in
             the
             
             matter
             of
             our
             saluation
             ,
             as
             of
             a
             certaine
             way
             ,
             or
             a
             marke
             therein
             ,
             directing
             vs
             to
             glorie
             ,
             not
             causing
             and
             procuring
             it
             :
             as
             Bernard
             saith
             ,
             they
             are
             
               via
               regni
               ,
               non
            
             
             
               causa
               regnandi
               :
               The
               way
               to
               the
               kingdome
               ,
               not
               the
               cause
               of
               raigning
               there
               .
            
          
           
             
               Obiect
               .
               VI.
            
             Wee
             are
             iustified
             by
             the
             same
             thing
             whereby
             we
             are
             iudged
             :
             but
             we
             are
             iudged
             by
             our
             good
             workes
             :
             therefore
             iustified
             also
             .
             Answ.
             The
             proposition
             is
             false
             :
             for
             iudgement
             is
             an
             act
             of
             God
             ,
             declaring
             a
             man
             to
             be
             iust
             that
             is
             alreadie
             iust
             :
             and
             iustification
             is
             an
             other
             act
             of
             God
             ,
             whereby
             hee
             maketh
             him
             to
             bee
             iust
             ,
             that
             is
             by
             nature
             vniust
             .
             And
             therefore
             in
             equitie
             the
             last
             iudgement
             is
             to
             proceed
             by
             workes
             ;
             because
             they
             are
             the
             fittest
             meanes
             to
             make
             triall
             of
             euery
             mans
             cause
             ,
             and
             serue
             fitly
             to
             declare
             whom
             God
             hath
             iustified
             in
             this
             life
             .
          
           
             
               Obiect
               .
               VII
            
             .
             Wicked
             men
             are
             condemned
             for
             euill
             workes
             :
             therefore
             righteous
             men
             are
             iustified
             by
             good
             workes
             .
             Answ.
             The
             reason
             holdeth
             not
             :
             for
             there
             is
             great
             difference
             betweene
             euill
             and
             good
             workes
             .
             An
             euill
             worke
             is
             perfectly
             euill
             ,
             and
             so
             deserueth
             damnation
             :
             but
             there
             is
             no
             good
             worke
             of
             any
             man
             that
             is
             perfectly
             good
             :
             and
             therefore
             cannot
             iustifie
             .
          
           
             
               Obiect
               .
               VIII
            
             .
             To
             beleeue
             in
             Christ
             is
             a
             worke
             ,
             and
             by
             it
             we
             are
             iustified
             :
             and
             if
             one
             worke
             doe
             iustifie
             ,
             why
             may
             we
             not
             be
             iustified
             by
             all
             the
             workes
             of
             the
             law
             .
             Answ.
             Faith
             must
             be
             considered
             two
             waies
             :
             first
             ,
             as
             a
             worke
             ,
             qualitie
             ,
             or
             vertue
             :
             secondly
             ,
             as
             an
             Instrument
             ,
             or
             an
             hand
             reaching
             out
             it selfe
             to
             receiue
             Christs
             merit
             .
             And
             wee
             are
             iustified
             by
             faith
             ,
             not
             as
             it
             is
             a
             worke
             ,
             vertue
             ,
             or
             qualitie
             ;
             but
             as
             it
             is
             an
             
             instrument
             to
             receiue
             and
             apply
             that
             thing
             whereby
             wee
             are
             iustified
             .
             And
             therefore
             it
             is
             a
             figuratiue
             speech
             to
             say
             ,
             
               We
               are
               iustified
               by
               faith
            
             .
             Faith
             considered
             by
             it selfe
             maketh
             no
             man
             righteous
             ;
             neither
             doth
             the
             action
             of
             faith
             ,
             which
             is
             to
             apprehend
             ,
             iustifie
             :
             but
             the
             obiect
             of
             faith
             ,
             which
             is
             Christs
             obedience
             apprehended
             .
          
           
             These
             are
             the
             principall
             reasons
             commonly
             vsed
             :
             which
             as
             wee
             see
             ,
             are
             of
             no
             moment
             .
             To
             conclude
             therefore
             ,
             we
             hold
             ,
             that
             workes
             concurre
             to
             iustification
             ,
             and
             that
             wee
             are
             iustified
             thereby
             as
             by
             signes
             and
             effects
             ,
             not
             as
             causes
             :
             for
             both
             the
             beginning
             ,
             middle
             ,
             and
             accomplishment
             of
             our
             iustification
             is
             onely
             in
             Christ
             :
             and
             hereupon
             Iohn
             saith
             ,
             
               If
               any
               man
            
             (
             beeing
             alreadie
             iustified
             )
             
               sinne
               wee
               haue
               an
               aduocate
               with
               the
               father
               ,
               Iesus
               Christ
               ,
               and
               he
               is
               the
               propitiation
               for
               our
               sinnes
               .
            
             And
             to
             make
             our
             good
             workes
             meanes
             or
             causes
             of
             our
             iustification
             ,
             is
             to
             make
             euery
             man
             a
             Sauiour
             to
             himselfe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             obiections
             which
             M.
             Perkins
             makes
             for
             vs
             in
             this
             Article
             :
             doe
             belong
             either
             to
             the
             question
             of
             merits
             ,
             or
             of
             the
             possibility
             of
             fulfilling
             
             the
             law
             ,
             or
             to
             the
             perfection
             of
             our
             iustice
             :
             and
             therefore
             I
             remitte
             them
             to
             those
             places
             :
             and
             will
             handle
             the
             two
             latter
             points
             ,
             before
             I
             come
             to
             that
             of
             m●rits
             .
          
           
             You
             are
             still
             the
             same
             man
             ;
             shifting
             off
             that
             to
             which
             you
             haue
             no
             answere
             readie
             .
             If
             you
             say
             any
             thing
             to
             these
             obiections
             afterward
             ,
             I
             will
             referre
             the
             reader
             to
             it
             by
             A.
             B.
             C.
             
          
        
         
           
             WHETHER
             IT
             BE
             POSSIBLE
             FOR
             a
             man
             in
             grace
             ,
             to
             fulfill
             Gods
             lawe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             MAster
             Perkins
             argueth
             ,
             that
             it
             is
             vnpossible
             .
             First
             ,
             
               for
               that
            
             Paule
             
               tooke
               it
               for
               his
               ground
               ,
               that
               the
               law
               could
               not
               be
               fulfilled
               .
            
             Admitte
             it
             
             were
             so
             .
             I
             then
             would
             answere
             ,
             that
             he
             meant
             ,
             that
             a
             man
             helped
             onely
             with
             the
             knowledge
             of
             the
             law
             ,
             cannot
             fulfill
             the
             law
             :
             but
             by
             the
             ayde
             of
             Gods
             grace
             ,
             he
             might
             be
             able
             to
             doe
             it
             .
             Which
             I
             gather
             out
             of
             S.
             Paule
             ,
             
             where
             he
             saith
             ,
             
               That
               ,
               that
               vvhich
               was
               impossible
               to
               the
               lavv
               ,
               is
               made
               by
               the
               grace
               of
               Christ
               possible
               .
            
          
           
             Your
             answere
             is
             insufficient
             .
             For
             the
             g
             Apostle
             speaketh
             not
             of
             any
             strength
             to
             be
             had
             by
             the
             knowledge
             of
             the
             law
             ,
             (
             which
             no
             reasonable
             man
             euer
             lookt
             for
             )
             but
             denieth
             abilitie
             to
             the
             Galathians
             ,
             who
             would
             haue
             ioyned
             faith
             and
             works
             together
             to
             iustification
             .
             That
             the
             h
             Apostle
             saith
             is
             this
             ;
             
               That
               the
               law
               ,
               which
               promiseth
               euerlasting
               life
               to
               them
               that
               keepe
               it
               ,
               could
               not
               bestow
               it
               vpon
               vs
               ,
               because
               wee
               were
               vnable
               to
               performe
               the
               condition
               :
               but
               God
               hath
               prepared
               that
               for
               vs
               ,
               in
               sending
               his
               Sonne
               to
               be
               a
               sacrifice
               for
               sinne
               ,
               that
               we
               might
               obtaine
               that
               ,
               which
               by
               the
               righteousnes
               of
               the
               law
               was
               to
               be
               had
               ,
               if
               we
               could
               haue
               fulfilled
               it
               ;
               which
               notwithstanding
               they
               onely
               attaine
               to
               that
               walke
               not
               after
               the
               flesh
               ,
               but
               after
               the
               spirit
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             2.
             
             Obiect
             .
             
               The
               liues
               and
               vvorkes
               of
               most
               righteous
               men
               ,
               are
               imperfect
               and
               stained
               vvith
               sinne
            
             ;
             *
             ergo
             quid
             ?
             Of
             this
             ,
             there
             shall
             be
             a
             seuerall
             Article
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             All
             this
             is
             but
             trifling
             ,
             to
             set
             down
             reasons
             as
             you
             list
             ,
             and
             then
             to
             answere
             to
             them
             .
             You
             are
             too
             wise
             to
             tie
             any
             knots
             ,
             but
             those
             you
             see
             how
             to
             vntie
             .
             The
             conclusion
             you
             seeke
             for
             ,
             is
             ,
             
               Therefore
               they
               cannot
               be
               iustified
               by
               their
               workes
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             3
             Obiect
             .
             
               Our
               knovvledge
               is
               imperfect
               ,
               and
               therefore
               our
               faith
               ,
               repentance
               ,
               and
               sanctification
               is
               answerable
               .
            
             I
             would
             to
             God
             all
             our
             works
             were
             answerable
             to
             our
             knowledge
             ,
             then
             would
             they
             be
             much
             more
             perfect
             then
             they
             are
             ,
             but
             this
             Argument
             is
             also
             impertinent
             ,
             and
             doth
             rather
             
             proue
             it
             possible
             to
             fulfill
             the
             law
             ,
             because
             it
             is
             possible
             to
             know
             all
             the
             law
             :
             Then
             if
             our
             workes
             be
             answerable
             to
             our
             knowledge
             :
             we
             may
             also
             fulfill
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             asketh
             better
             proofe
             than
             your
             word
             ,
             that
             it
             is
             possible
             to
             know
             all
             the
             law
             ;
             when
             i
             Dauid
             confesseth
             himselfe
             so
             short
             of
             that
             knowledge
             .
             And
             yet
             a
             man
             may
             know
             more
             than
             he
             can
             doe
             .
             Our
             consequence
             is
             good
             ,
             yours
             naught
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             4
             Obiect
             .
             
               A
               man
               regenerate
               ,
               is
               partly
               flesh
               ,
               and
               partly
               spirit
               ,
               and
               therefore
            
             
             
               his
               best
               vvorkes
               ,
               are
               partly
               from
               the
               flesh
               .
            
             Not
             so
             ,
             if
             we
             mortifie
             the
             deeds
             of
             the
             flesh
             by
             the
             spirit
             ,
             as
             the
             Apostle
             exhorteth
             .
             But
             these
             trifling
             arguments
             belong
             rather
             vnto
             the
             next
             question
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             we
             could
             mortifie
             them
             wholy
             ,
             to
             which
             the
             k
             Apostle
             exhorteth
             ,
             they
             should
             not
             be
             at
             all
             of
             the
             flesh
             .
             But
             since
             that
             in
             this
             life
             is
             impossible
             ,
             all
             our
             workes
             sauour
             of
             the
             flesh
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             will
             helpe
             M.
             Perkins
             to
             some
             better
             ,
             that
             the
             matter
             may
             be
             more
             throughly
             examined
             .
             
               Why
               goe
               yee
               about
               to
               put
               a
               yoke
               vpon
               the
               Disciples
            
             
             
               neckes
               ,
               vvhich
               neither
               vve
               ,
               nor
               our
               Fathers
               vvere
               able
               to
               beare
               ?
            
             these
             words
             were
             spoken
             of
             the
             law
             of
             Moses
             :
             therefore
             we
             were
             not
             able
             to
             fulfill
             it
             .
          
           
             I
             answere
             first
             ,
             that
             ,
             that
             law
             could
             not
             be
             fulfilled
             by
             the
             onely
             helpe
             of
             the
             same
             law
             ,
             without
             the
             further
             ayde
             of
             Gods
             grace
             .
          
           
             Secondly
             ,
             that
             it
             was
             so
             burdensome
             and
             comberous
             ,
             by
             reason
             of
             the
             multitude
             of
             their
             Sacrifices
             ,
             Sacraments
             ,
             and
             Ceremonies
             ,
             that
             it
             could
             hardly
             be
             kept
             with
             the
             helpe
             of
             ordinary
             grace
             :
             and
             in
             that
             sense
             ,
             it
             is
             said
             to
             be
             such
             a
             yoke
             ,
             as
             we
             were
             not
             able
             to
             beare
             .
             Because
             things
             very
             hard
             to
             be
             done
             ,
             are
             now
             and
             then
             ,
             called
             impossible
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Let
             vs
             see
             your
             arguments
             ,
             in
             comparison
             whereof
             Master
             Perkins
             are
             trifles
             .
             Belike
             in
             your
             iudgement
             ,
             a
             little
             helpe
             would
             haue
             serued
             :
             but
             it
             stands
             you
             vpon
             to
             shew
             ,
             that
             wee
             receiue
             as
             much
             in
             this
             life
             ,
             as
             is
             sufficient
             for
             that
             purpose
             .
             Of
             all
             parts
             of
             the
             law
             ,
             the
             sacrifices
             ,
             Sacraments
             ,
             and
             Ceremonies
             had
             least
             need
             of
             grace
             to
             the
             keeping
             of
             them
             :
             and
             therfore
             that
             is
             not
             the
             reason
             why
             it
             was
             a
             burthen
             .
             But
             this
             is
             spoken
             also
             of
             the
             Morall
             law
             ;
             to
             l
             the
             keeping
             whereof
             circumcision
             bindes
             .
             By
             such
             a
             distinction
             any
             slight
             thing
             may
             to
             some
             man
             be
             impossible
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Now
             that
             
               Josue
               ,
               Dauid
               ,
               Josias
               ,
               Zachary
               ,
               Elizabeth
               ,
            
             and
             many
             others
             ,
             did
             fulfill
             all
             the
             law
             ,
             is
             recorded
             in
             holy
             Scripture
             :
             Wherefore
             it
             is
             most
             
             manifest
             ,
             that
             it
             might
             be
             kept
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             They
             fulfilled
             the
             law
             (
             as
             m
             Master
             Perkins
             hath
             truly
             answered
             you
             )
             in
             respect
             of
             their
             sincere
             endeuour
             ,
             not
             in
             some
             ,
             but
             in
             all
             knowne
             points
             of
             Gods
             commandements
             ;
             yet
             faild
             they
             in
             some
             now
             and
             then
             .
             That
             commendation
             of
             n
             Iosua
             ,
             is
             onely
             in
             that
             point
             of
             rooting
             out
             the
             Heathen
             ;
             wherein
             he
             also
             faulted
             not
             a
             little
             ,
             o
             by
             making
             peace
             with
             the
             Gibeonits
             ,
             before
             he
             had
             asked
             counsell
             of
             God.
             How
             p
             often
             and
             grieuously
             Dauid
             sinned
             ,
             I
             had
             rather
             haue
             the
             Scripture
             speake
             ,
             than
             my selfe
             out
             of
             it
             .
             q
             Iosiah
             is
             reprooued
             for
             fighting
             against
             
               Pharao
               Necho
            
             ,
             and
             chasticed
             for
             it
             with
             losse
             both
             of
             victorie
             and
             life
             .
             r
             Zachary
             is
             conuicted
             of
             sinne
             ,
             and
             striken
             with
             dumnes
             ,
             for
             not
             beleeuing
             the
             Angell
             :
             and
             yet
             in
             all
             probabilitie
             he
             was
             as
             holie
             as
             his
             wife
             Elizabeth
             ,
             both
             truly
             ,
             but
             not
             perfectly
             righteous
             .
          
           
             
               To
               vvill
               is
               in
               mee
               ,
               but
               I
               finde
               not
               hovv
               to
               performe
               :
            
             If
             Saint
             Paul
             
             could
             not
             performe
             that
             which
             he
             would
             ,
             how
             can
             others
             ?
          
           
             Ans.
             He
             speakes
             there
             of
             auoyding
             all
             euill
             motions
             ,
             and
             temptations
             ,
             which
             he
             would
             willingly
             haue
             done
             ,
             but
             he
             could
             not
             :
             Marry
             he
             could
             wel
             by
             the
             assistance
             of
             Gods
             grace
             ,
             subdue
             those
             prouocations
             to
             sinne
             ,
             and
             make
             them
             occasions
             of
             vertue
             :
             and
             consequently
             ,
             keepe
             all
             the
             commandements
             ,
             not
             suffering
             those
             passions
             to
             leade
             him
             to
             the
             breach
             of
             any
             one
             of
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Those
             very
             motions
             were
             no
             other
             than
             sinnes
             ,
             arising
             from
             his
             naturall
             corruption
             ,
             and
             preuailing
             with
             him
             so
             farre
             ,
             s
             that
             they
             ouercame
             him
             sometimes
             ,
             and
             led
             him
             captiue
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             like
             answere
             we
             make
             vnto
             that
             obiection
             ,
             that
             one
             of
             the
             ten
             commandements
             forbids
             vs
             to
             couet
             our
             neighbours
             goods
             ,
             his
             wife
             ,
             or
             seruants
             ,
             which
             as
             they
             say
             is
             impossible
             but
             we
             hold
             ,
             that
             it
             may
             be
             well
             done
             ,
             vnderstanding
             the
             commaundement
             rightly
             ,
             which
             prohibiteth
             not
             to
             haue
             euill
             motions
             of
             couetousnes
             and
             lecherie
             :
             but
             to
             yeeld
             our
             consent
             vnto
             them
             .
             Now
             it
             is
             so
             possible
             for
             a
             man
             by
             Gods
             grace
             to
             refraine
             
             his
             consent
             from
             such
             wicked
             temptations
             ,
             that
             S.
             Augustine
             thinketh
             it
             may
             be
             done
             of
             a
             mortified
             vertuous
             man
             ,
             euen
             when
             he
             is
             a
             sleepe
             .
             And
             restifieth
             of
             himselfe
             ,
             that
             waking
             he
             performed
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             this
             be
             the
             meaning
             of
             it
             ,
             what
             is
             it
             but
             a
             needlesse
             repetition
             of
             that
             which
             was
             before
             forbidden
             ?
             For
             who
             knoweth
             not
             ,
             t
             that
             consent
             to
             those
             sinnes
             was
             condemned
             in
             the
             7.
             and
             8.
             
             Commandements
             ?
             Besides
             ,
             the
             Apostle
             might
             know
             by
             nature
             ,
             that
             consent
             to
             lust
             was
             sinne
             :
             but
             the
             true
             meaning
             of
             the
             commandement
             u
             he
             knew
             not
             ,
             but
             by
             the
             law
             ;
             so
             that
             withholding
             consent
             from
             these
             motions
             is
             not
             enough
             to
             free
             vs
             from
             sinning
             by
             them
             :
             and
             yet
             perhaps
             that
             would
             not
             seeme
             so
             easie
             ,
             if
             wee
             did
             not
             flatter
             our selues
             now
             and
             then
             .
             The
             quotation
             out
             of
             Austin
             is
             false
             ,
             and
             being
             of
             no
             great
             moment
             ,
             I
             passe
             it
             ouer
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               VVe
               doe
               all
               offend
               in
               many
               things
               .
               And
               if
               vve
               say
               vve
               haue
               no
               sinne
               ,
               we
            
             
             
               deceiue
               our selues
            
             .
             But
             if
             we
             could
             obserue
             all
             the
             law
             ,
             we
             should
             offend
             in
             nothing
             ,
             nor
             haue
             any
             sinne
             .
             ergo
             .
          
           
             Ans.
             I
             graunt
             that
             we
             offend
             in
             many
             things
             :
             not
             because
             it
             is
             not
             possible
             to
             keepe
             them
             ,
             but
             for
             that
             we
             are
             fraile
             ,
             and
             easily
             ledde
             by
             the
             craft
             of
             the
             Diuell
             into
             many
             offences
             which
             we
             might
             auoide
             ,
             if
             vve
             were
             so
             warie
             and
             watchfull
             as
             we
             ought
             to
             be
             :
             againe
             ,
             although
             we
             cannot
             keepe
             our selues
             from
             veniall
             offences
             ,
             yet
             may
             we
             fulfill
             the
             lavv
             ,
             which
             is
             not
             transgressed
             and
             broken
             ,
             vnlesse
             we
             committe
             some
             mortall
             sinnes
             .
             For
             veniall
             sinnes
             ,
             either
             for
             the
             smalnesse
             of
             the
             matter
             ,
             or
             want
             of
             consideration
             ,
             are
             not
             so
             opposite
             to
             the
             law
             ,
             as
             that
             they
             violate
             the
             
             reason
             ,
             and
             purport
             of
             it
             ,
             although
             they
             be
             somewhat
             disagreeing
             vvith
             it
             .
             But
             of
             this
             matter
             more
             fully
             in
             some
             other
             place
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             an
             idle
             speculation
             to
             imagine
             a
             Christian
             ,
             as
             Tully
             doth
             an
             Orator
             ,
             and
             Castiglio
             a
             Courtier
             .
             And
             what
             else
             is
             he
             ,
             whom
             in
             this
             answere
             you
             fancie
             ?
             Such
             an
             one
             since
             the
             fall
             of
             Adam
             neuer
             was
             ,
             not
             in
             this
             world
             euer
             shall
             be
             .
             Doe
             you
             not
             see
             your selfe
             what
             pitifull
             shifts
             these
             be
             ?
             Veniall
             sinnes
             disagree
             with
             the
             law
             ,
             but
             they
             do
             not
             violate
             the
             purport
             and
             reason
             of
             it
             .
             Are
             they
             not
             against
             the
             purenes
             of
             Gods
             image
             ,
             in
             which
             we
             were
             created
             ?
             are
             they
             not
             in
             a
             naturall
             man
             damnable
             ?
             Our
             obedience
             is
             to
             be
             squared
             according
             to
             the
             commandement
             of
             God
             :
             neither
             haue
             we
             any
             warrant
             from
             him
             to
             excuse
             our selues
             by
             the
             conceited
             reason
             ,
             and
             I
             know
             not
             what
             purport
             of
             the
             law
             .
             For
             my
             part
             ,
             though
             I
             acknowledge
             a
             great
             difference
             in
             degrees
             of
             sinnes
             ,
             yet
             I
             see
             little
             reason
             why
             it
             should
             not
             be
             as
             mortall
             a
             sinne
             ,
             to
             be
             led
             away
             by
             carelesnes
             to
             the
             committing
             of
             those
             things
             which
             we
             might
             easily
             auoide
             ,
             as
             after
             a
             long
             and
             tedious
             fight
             ,
             to
             be
             led
             captiue
             by
             the
             violence
             of
             some
             mightie
             temptation
             .
             For
             this
             striuing
             argueth
             a
             desire
             to
             please
             and
             serue
             God
             :
             but
             that
             needlesse
             sinning
             shewes
             either
             presumption
             ,
             or
             want
             of
             ordinarie
             regard
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Lastly
             ,
             it
             may
             be
             obiected
             that
             the
             way
             to
             heauen
             is
             straite
             ,
             and
             the
             gate
             narrow
             :
             which
             is
             so
             true
             ,
             that
             it
             seemeth
             impossible
             to
             be
             kept
             by
             flesh
             and
             blood
             :
             but
             that
             which
             is
             impossible
             to
             men
             of
             themselues
             ,
             is
             made
             possible
             ,
             and
             easie
             too
             ,
             by
             the
             grace
             of
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Not
             euery
             thing
             :
             for
             there
             are
             many
             impossible
             to
             man
             ,
             that
             are
             neuer
             made
             possible
             and
             easie
             by
             the
             grace
             of
             God.
             So
             farre
             as
             it
             pleaseth
             God
             to
             make
             things
             possible
             ,
             so
             farre
             they
             are
             made
             possible
             .
             But
             this
             possibilitie
             is
             not
             communicated
             to
             any
             ,
             the
             examples
             of
             the
             most
             righteous
             doe
             make
             it
             more
             than
             manifest
             .
          
           
             Which
             made
             S.
             Paul
             to
             say
             ,
             
               I
               can
               doe
               all
               things
               in
               him
               ,
               that
               strengtheneth
               and
               comforteth
               me
               .
            
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             confesseth
             he
             x
             
               cannot
               doe
               that
               good
               he
               would
               ,
            
             sheweth
             plainly
             that
             y
             God
             doth
             not
             enable
             him
             to
             all
             things
             :
             which
             in
             this
             place
             are
             to
             be
             restrained
             according
             to
             the
             text
             :
             
               I
               can
               doe
               all
               things
            
             ,
             that
             is
             (
             saith
             z
             your
             glosse
             )
             
               I
               
               can
               vse
               all
               fortunes
               and
               estates
               well
               .
            
             So
             doe
             a
             Theodoret
             and
             Oecumenius
             take
             it
             .
             So
             doe
             b
             other
             of
             your
             Interpreters
             restraine
             it
             ;
             shewing
             that
             he
             meaneth
             not
             ,
             
               he
               can
               do
               all
               things
            
             ;
             but
             that
             he
             
               could
               not
               doe
               all
               those
               things
               ,
               that
               is
               ,
               be
               content
               with
               any
               estate
               ,
               were
               it
               not
               for
               the
               strength
               and
               comfort
               hee
               hath
               from
               Christ.
               
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             the
             Prophet
             
               Dauid
               ,
               after
               thou
               O
               Lord
               hadest
               dilated
               my
               hart
            
             (
             and
             with
             thy
             grace
             let
             it
             at
             liberty
             )
             
               I
               did
               runne
               the
               wa●es
               of
               thy
               commaundements
               :
            
             that
             is
             ,
             I
             did
             readily
             ,
             and
             willingly
             performe
             them
             .
             Of
             the
             louing
             of
             God
             with
             all
             our
             hart
             ,
             &c.
             shall
             be
             treated
             in
             the
             question
             of
             the
             perfection
             of
             iustice
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Prophet
             Dauid
             ranne
             indeed
             ,
             and
             that
             an
             excellent
             race
             ;
             but
             not
             without
             stumbling
             ,
             staying
             ,
             and
             turning
             a
             little
             out
             of
             the
             way
             now
             and
             then
             :
             as
             c
             the
             last
             action
             in
             his
             health
             declareth
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Hauing
             now
             confuted
             all
             that
             is
             commonly
             proposed
             to
             proue
             the
             impossibility
             of
             keeping
             Gods
             commandements
             ,
             let
             vs
             now
             see
             what
             we
             can
             say
             in
             proofe
             of
             the
             possibility
             of
             it
             :
             First
             ,
             S.
             Paul
             is
             very
             plaine
             for
             it
             ,
             saying
             .
             
               That
               which
               vvas
               impossible
               to
               the
               lavv
               ,
               in
               that
               it
               is
               weakned
               by
               the
               flesh
               ,
               God
               sending
               his
               Sonne
               in
               the
               similitude
               of
               flesh
               ,
               of
               sinne
               ,
               damned
               sinne
               in
               the
               flesh
               ,
               that
               the
               iustification
               of
               the
               lavv
               might
               be
               fulfilled
               in
               vs
               ,
               vvho
               vvalke
               not
               according
               to
               the
               flesh
               ,
               but
               according
               vnto
               the
               spirit
               .
            
             See
             how
             formally
             he
             teacheth
             ,
             that
             Christ
             dying
             to
             redeeme
             vs
             from
             sinne
             ,
             purchased
             vs
             grace
             to
             fulfill
             the
             law
             ,
             which
             before
             was
             impossible
             vnto
             our
             weake
             flesh
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             shewed
             the
             true
             meaning
             of
             d
             the
             place
             before
             ,
             that
             God
             by
             his
             Sonne
             hath
             iustified
             vs
             ,
             which
             the
             law
             could
             not
             doe
             :
             because
             we
             were
             vnable
             to
             keepe
             it
             .
             Now
             the
             end
             of
             this
             iustification
             is
             ,
             that
             wee
             should
             walke
             after
             the
             spirit
             ,
             whereby
             we
             fulfill
             the
             law
             ;
             though
             not
             perfectly
             ,
             yet
             performing
             the
             same
             duties
             the
             law
             requires
             ,
             but
             not
             in
             the
             same
             measure
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Againe
             ,
             how
             farre
             S.
             Iohn
             was
             from
             that
             opinion
             ,
             of
             thinking
             Gods
             
             commandements
             to
             be
             impossible
             ,
             may
             appeare
             by
             that
             Epistle
             :
             
               And
               his
               commandements
               be
               not
               heauy
               .
            
             Which
             is
             takē
             out
             of
             our
             Sauiours
             own
             words
             .
             
               My
               yoke
               is
               sweet
               ,
               and
               my
               burthen
               is
               light
               .
            
             The
             reason
             of
             this
             is
             ,
             that
             although
             to
             our
             corrupt
             frailtie
             ,
             they
             be
             very
             heauy
             :
             Yet
             when
             the
             vertue
             of
             charity
             is
             powred
             into
             our
             harts
             by
             the
             holy
             Ghost
             ,
             then
             loe
             ,
             doe
             we
             with
             delight
             fulfill
             them
             .
             For
             as
             the
             Apostle
             witnesseth
             .
             
               Charitie
               is
               the
               fulnes
               of
               the
               lavv
               .
            
             And
             ,
             
               He
               that
               doth
               loue
               his
               neighbour
               ,
               hath
               fulfilled
            
             
             
               the
               lavv
            
             :
             Which
             Christ
             himselfe
             teacheth
             ,
             when
             he
             affirmeth
             ,
             
               That
               the
               vvhole
               lavv
               ,
               and
               Prophets
               depend
               vpon
               these
               tvvo
               commandements
               ,
               of
               
               louing
               God
               ,
               and
               our
               neighbour
               :
            
             Now
             both
             according
             vnto
             our
             opinion
             and
             the
             Protestants
             ,
             a
             man
             regenerate
             and
             in
             the
             state
             of
             grace
             hath
             in
             him
             the
             vertue
             of
             Charitie
             :
             we
             hold
             it
             to
             be
             the
             principall
             part
             of
             inherent
             iustice
             :
             they
             say
             that
             their
             iustifying
             faith
             can
             neuer
             be
             seperated
             from
             it
             :
             So
             that
             a
             righteous
             man
             ,
             being
             also
             indued
             with
             charity
             ,
             is
             able
             thereby
             to
             fulfill
             the
             whole
             law
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             haue
             giuen
             the
             true
             meaning
             of
             e
             S.
             Iohn
             :
             for
             therefore
             are
             Gods
             Commandements
             said
             not
             to
             be
             heauie
             ,
             because
             our
             loue
             to
             God
             ,
             who
             hath
             giuen
             vs
             the
             assurance
             of
             his
             loue
             to
             vs
             in
             Iesus
             Christ
             ,
             maketh
             vs
             goe
             willingly
             and
             cheerefully
             about
             them
             ;
             for
             all
             those
             incumbrances
             wee
             finde
             by
             the
             world
             ,
             the
             flesh
             and
             the
             diuell
             .
          
           
             And
             in
             that
             respect
             we
             are
             said
             to
             fulfill
             the
             f
             law
             by
             charitie
             ;
             because
             the
             obedience
             we
             performe
             (
             weake
             and
             slender
             though
             it
             be
             )
             proceedeth
             from
             the
             loue
             of
             God
             ,
             and
             of
             our
             neighbour
             ;
             which
             is
             the
             very
             summe
             of
             the
             law
             ,
             g
             vpon
             which
             both
             the
             law
             and
             the
             Prophets
             depend
             .
             And
             all
             this
             prooueth
             not
             perfect
             ,
             but
             onely
             true
             obedience
             ;
             which
             all
             that
             are
             iustified
             performe
             ,
             howsoeuer
             they
             faile
             much
             (
             in
             the
             particulars
             )
             of
             that
             measure
             the
             law
             exacteth
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Let
             vs
             adioyne
             vnto
             these
             Authorities
             of
             holy
             write
             ,
             the
             testimony
             of
             
             one
             auncient
             Father
             or
             two
             ,
             S.
             Basil
             affirmeth
             ,
             
               That
               it
               is
               impious
               and
               vngodly
               ,
               to
               say
               that
               the
               commandements
               of
               the
               spirit
               be
               vnpossible
               .
            
          
           
             S.
             Augustine
             defineth
             ,
             
               That
               vve
               must
               beleeue
               firmely
               ,
               that
               God
               being
               iust
               and
               good
               ,
               could
               not
               command
               things
               that
               be
               impossible
               for
               vs
               to
               fulfill
               :
            
             The
             reason
             may
             be
             ,
             that
             it
             is
             the
             part
             of
             a
             tyrant
             ,
             &
             no
             true
             law-maker
             ,
             to
             commaund
             his
             subiects
             to
             doe
             that
             vnder
             paine
             of
             death
             ,
             which
             he
             knowes
             them
             no
             way
             able
             to
             performe
             :
             For
             those
             were
             not
             to
             be
             called
             lawes
             ,
             (
             which
             are
             to
             direct
             men
             ,
             to
             that
             which
             is
             iust
             )
             but
             snares
             to
             catch
             the
             most
             diligent
             in
             ,
             and
             to
             binde
             them
             vp
             to
             most
             assured
             perdition
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             sayings
             of
             the
             Fathers
             are
             to
             be
             vnderstood
             (
             according
             to
             the
             Scriptures
             )
             of
             possibilitie
             to
             performe
             true
             obedience
             ,
             which
             without
             grace
             no
             man
             can
             doe
             ;
             not
             of
             perfect
             keeping
             the
             law
             ,
             which
             yet
             by
             our
             creation
             wee
             were
             sufficiently
             enabled
             to
             performe
             .
             So
             that
             God
             not
             onely
             may
             not
             ,
             but
             reasonably
             cannot
             be
             suspected
             of
             iniustice
             ,
             if
             hee
             require
             that
             at
             our
             hands
             ,
             which
             he
             made
             vs
             able
             to
             doe
             ,
             as
             with
             Austin
             we
             confesse
             he
             did
             .
          
           
             Basil
             speaketh
             not
             of
             our
             abilitie
             to
             keepe
             the
             Commandements
             ,
             
             but
             onely
             sheweth
             ,
             that
             the
             charge
             of
             looking
             to
             our selues
             belongeth
             to
             the
             contemplation
             of
             the
             minde
             ,
             not
             to
             the
             eyes
             of
             the
             bodie
             :
             because
             if
             it
             did
             ,
             it
             were
             giuen
             in
             vaine
             ;
             no
             man
             being
             able
             to
             see
             the
             hinder
             parts
             of
             his
             bodie
             ,
             nor
             his
             face
             ,
             nor
             his
             inwards
             .
             Therefore
             the
             holie
             Ghost
             ,
             who
             doth
             not
             command
             things
             vtterly
             impossible
             ,
             will
             haue
             this
             precept
             of
             looking
             to
             our selues
             to
             be
             vnderstood
             of
             the
             searching
             of
             our
             heart
             ,
             not
             of
             the
             viewing
             of
             our
             bodie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Wherefore
             it
             was
             afterward
             decreed
             in
             an
             approued
             Councell
             of
             Arausican
             ,
             
             as
             an
             article
             of
             faith
             in
             these
             words
             .
             
               This
               also
               vve
               beleeue
               according
               to
               the
               Catholike
               faith
               ,
               that
               all
               men
               baptized
               by
               grace
               there
               receiued
               ,
               vvith
               the
               helpe
               and
               cooperation
               of
               Christ
               ,
               both
               can
               ,
               and
               ought
               to
               keepe
               and
               fulfill
               those
               things
               ,
               vvhich
               belong
               to
               saluation
               .
            
             The
             principall
             whereof
             are
             after
             our
             Sauiours
             owne
             determination
             to
             keepe
             the
             commandements
             .
             
               If
               thou
               wilt
               enter
               into
               life
               ,
               keepe
               the
               commandements
               .
            
          
           
             He
             may
             doe
             them
             without
             doubt
             ,
             as
             I
             haue
             often
             said
             ,
             truly
             ,
             and
             acceptably
             to
             God
             ;
             yet
             not
             so
             fully
             as
             he
             ought
             ,
             because
             our
             corruption
             will
             not
             suffer
             vs
             to
             h
             labour
             faithfully
             without
             intermission
             or
             infirmitie
             ;
             which
             the
             Councill
             requireth
             ,
             and
             you
             aduisedly
             leaue
             out
             .
             i
             That
             speech
             of
             our
             Sauiour
             ,
             is
             not
             the
             voyce
             of
             the
             Gospell
             (
             though
             that
             also
             requires
             obedience
             ,
             and
             allowes
             a
             reward
             for
             it
             )
             but
             of
             the
             law
             ;
             fit
             to
             be
             vttered
             to
             him
             that
             came
             to
             our
             Sauiour
             full
             fraught
             with
             the
             conceit
             of
             his
             owne
             righteousnes
             ,
             not
             so
             much
             with
             a
             desire
             to
             learne
             of
             him
             (
             saith
             k
             Hierome
             )
             as
             to
             trie
             his
             skill
             .
             And
             this
             our
             Sauiour
             spake
             of
             the
             iustification
             ,
             which
             is
             of
             the
             law
             without
             faith
             .
             As
             it
             appeareth
             by
             l
             
               Beda
               ,
               Lyra
            
             ,
             the
             ordinarie
             glosse
             ,
             and
             Remigius
             .
          
        
         
           
             THAT
             GOOD
             WORKS
             BE
             NOT
             stained
             with
             sinne
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             NOw
             that
             iust
             mens
             workes
             be
             not
             sinnes
             :
             which
             I
             proue
             first
             ,
             by
             some
             workes
             of
             that
             patterne
             of
             patience
             ,
             Iob.
             Of
             whom
             it
             is
             written
             ,
             that
             notwithstanding
             all
             the
             Diuels
             power
             and
             craft
             in
             tempting
             of
             him
             ,
             
               He
               continued
               still
               a
               single
               harted
               ,
               and
               an
               vpright
               man
               ,
               departing
               from
               euill
               ,
            
             
             
               and
               preseruing
               his
               innocency
            
             .
             If
             he
             continued
             an
             innocent
             ,
             he
             sinned
             not
             :
             Againe
             ,
             if
             in
             all
             these
             instigations
             to
             impatience
             ,
             he
             remained
             patient
             :
             these
             his
             workes
             were
             perfect
             .
             For
             S.
             Iames
             saith
             ,
             
               Esteeme
               it
               my
               brethren
            
             ,
             
             
             
               all
               ioy
               ,
               vvhen
               you
               shall
               fall
               into
               diuers
               temptations
               :
               knovving
               that
               the
               probation
               of
               your
               faith
               ,
               vvorketh
               patience
               :
               And
               let
               patience
               haue
               a
               perfect
               vvorke
               ,
               that
               you
               may
               be
               perfect
               and
               entire
               ,
               fayling
               in
               nothing
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             ,
             as
             the
             last
             point
             ,
             is
             a
             matter
             belike
             that
             this
             man
             thinkes
             himselfe
             well
             prepared
             for
             :
             and
             therefore
             he
             runnes
             a
             course
             of
             his
             own
             in
             them
             ,
             hauing
             no
             such
             occasion
             giuen
             him
             by
             Master
             Perkins
             ;
             yet
             let
             vs
             follow
             him
             step
             by
             step
             .
          
           
             By
             Iobs
             innocencie
             continued
             ,
             nothing
             else
             is
             meant
             but
             that
             he
             had
             not
             (
             as
             Satan
             had
             affirmed
             he
             would
             )
             vttered
             any
             blasphemie
             against
             God.
             But
             by
             this
             it
             cannot
             be
             prooued
             ,
             that
             there
             was
             no
             taint
             of
             sinne
             in
             his
             patience
             .
             As
             for
             his
             sinceritie
             and
             vprightnes
             ,
             they
             are
             vertues
             that
             alwaies
             accompanie
             true
             Christians
             ,
             and
             without
             which
             all
             is
             hypocrisie
             .
          
           
             That
             perfection
             ,
             or
             perfect
             worke
             ,
             is
             the
             proouing
             that
             his
             faith
             is
             perfect
             ,
             because
             it
             ouercommeth
             ,
             as
             your
             m
             glosse
             expounds
             it
             ;
             and
             he
             is
             counted
             a
             perfect
             man
             ,
             but
             not
             simply
             without
             any
             spot
             in
             this
             patience
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             2
             King
             Dauid
             thus
             by
             the
             inspiration
             of
             the
             holy
             Ghost
             speaketh
             of
             himselfe
             :
             
               Thou
               hast
               (
               O
               Lord
               )
               prooued
               my
               heart
               ,
               thou
               hast
               visited
               me
               in
            
             
             
               the
               night
               ,
               thou
               hast
               tried
               me
               in
               fire
               ,
               and
               there
               vvas
               no
               iniquity
               found
               in
               me
               .
            
             It
             must
             needs
             then
             be
             granted
             ,
             that
             some
             of
             his
             workes
             at
             least
             were
             free
             from
             all
             sinnes
             and
             iniquitie
             .
             And
             that
             the
             most
             of
             them
             were
             such
             ,
             if
             you
             heare
             the
             holy
             Ghost
             testifying
             it
             ,
             I
             hope
             you
             vvill
             beleeue
             it
             :
             read
             then
             ,
             vvhere
             it
             is
             of
             record
             ,
             That
             Dauid
             
               did
               that
               ,
               vvhich
               vvas
               right
               in
               the
               sight
               of
               our
               Lord
            
             (
             and
             not
             only
             in
             the
             sight
             of
             men
             )
             
               and
               turned
               from
               nothing
            
             
             
               that
               he
               commaunded
               him
               ,
               all
               the
               daies
               of
               his
               life
               ,
               except
               only
               the
               matter
               of
            
             Vrias
             
               the
               Hethite
            
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Dauid
             ,
             in
             that
             place
             ,
             doth
             not
             cleare
             himselfe
             of
             all
             sinne
             ,
             but
             only
             protesteth
             his
             innocency
             ,
             in
             respect
             of
             any
             hurt
             intended
             by
             him
             against
             Saul
             ,
             and
             the
             rest
             of
             his
             persecutors
             .
             
               Dauid
               meaneth
               not
            
             (
             saith
             n
             
               Lyra
               )
               to
               say
               ,
               that
               he
               is
               free
               from
               all
               sin
               ,
               but
               that
               he
               had
               committed
               no
               euill
               against
               Saul
               ,
               for
               which
               he
               should
               persecute
               him
               .
            
          
           
             It
             was
             one
             thing
             for
             Dauids
             workes
             to
             be
             righteous
             in
             Gods
             sight
             ,
             an
             other
             thing
             for
             them
             to
             be
             perfect
             .
             The
             former
             we
             graunt
             ,
             the
             later
             you
             can
             no
             way
             proue
             .
             That
             commendation
             the
             o
             holy
             Ghost
             giues
             to
             his
             works
             ,
             must
             needs
             be
             spoken
             in
             comparison
             (
             as
             p
             Lyra
             affirmeth
             )
             because
             it
             is
             
             certaine
             ,
             he
             q
             wronged
             Mephthosheth
             ,
             and
             r
             numbred
             the
             people
             ;
             but
             these
             sins
             were
             not
             comparable
             to
             that
             against
             Vr●ah
             ,
             especially
             for
             the
             dishonouring
             of
             God
             by
             it
             ,
             in
             the
             account
             of
             the
             heathen
             ;
             
               This
               deed
            
             (
             saith
             s
             
               Nathan
               )
               hath
               caused
               the
               enemies
               of
               the
               Lord
               to
               blaspheme
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             3
             The
             Apostle
             affirmeth
             ,
             
               That
               some
               men
               doe
               build
               vpon
               the
               only
               foundation
            
             
             
               Christ
               Iesus
               ,
               gold
               ,
               siluer
               ,
               and
               pretious
               stones
               :
            
             that
             is
             ,
             being
             choyce
             members
             of
             Christs
             Catholike
             Church
             ,
             doe
             many
             perfect
             good
             vvorks
             ,
             such
             as
             being
             tr●●d
             in
             the
             fornace
             of
             Gods
             iudgement
             ,
             vvill
             suffer
             no
             losse
             or
             detriment
             ,
             as
             he
             there
             saith
             expresly
             :
             Wherfore
             they
             must
             needs
             be
             pure
             ,
             and
             free
             from
             all
             drosse
             of
             sinne
             ,
             othervvise
             hauing
             been
             so
             proued
             in
             fire
             ,
             it
             vvould
             haue
             been
             found
             out
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Apostle
             doth
             not
             say
             so
             ,
             but
             this
             onely
             ,
             that
             if
             t
             
               any
               man
               build
               on
               this
               foundation
               ,
               gold
               ,
               siluer
               ,
               precious
               stones
               ,
               timber
               ,
               hay
               ,
               or
               stubble
               ,
               euery
               mans
               worke
               shall
               be
               made
               manifest
               .
            
             But
             put
             case
             he
             had
             said
             so
             ;
             he
             speaketh
             of
             doctrine
             ,
             built
             vpon
             
             the
             true
             foundation
             ,
             as
             the
             whole
             allegory
             proues
             :
             especially
             vers
             .
             10.
             
             
               As
               a
               skilfull
               master
               builder
               ,
               I
               haue
               laid
               the
               foundation
               ,
            
             
             
               and
               an
               other
               builds
               vpon
               it
            
             ;
             now
             in
             good
             works
             ,
             one
             man
             layeth
             not
             the
             foundation
             ,
             and
             another
             buildeth
             vpon
             it
             ,
             but
             euery
             man
             begins
             and
             ends
             his
             owne
             worke
             himselfe
             .
             Farther
             ,
             vers
             .
             9.
             
             
               The
               Ministers
               are
               said
               to
               be
               Gods
               labourers
               .
            
             
             
               the
               people
            
             (
             not
             euery
             mans
             worke
             )
             
               Gods
               husbandrie
               and
               Gods
               building
            
             :
             because
             he
             builds
             them
             vp
             by
             their
             labour
             .
             This
             place
             is
             applied
             by
             you
             Papists
             to
             proue
             Purgatory
             ,
             euen
             by
             u
             Bellarmine
             himself
             ;
             but
             with
             what
             successe
             ,
             let
             any
             man
             iudge
             ,
             that
             either
             reads
             our
             answeres
             to
             him
             ,
             or
             considers
             the
             text
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             4
             Many
             vvorkes
             of
             righteous
             men
             please
             God.
             
               Make
               your
               bodies
               a
            
             
             
               quicke
               sacrifice
               ,
               holy
               and
               acceptable
               to
               God
               :
               the
               same
               offering
               spirituall
               sacrifices
               acceptable
               to
               God
               :
            
             And
             S.
             
               Paul
               calleth
               almes
               bestovved
               on
               him
               in
               prison
               ,
               an
               acceptable
               sacrifice
               of
               svveet
               sauour
               ,
               and
               pleasing
               God.
            
             But
             nothing
             infected
             vvith
             sinne
             (
             all
             vvhich
             he
             hateth
             deadly
             )
             can
             please
             God
             and
             be
             acceptable
             in
             his
             fight
             :
             God
             of
             his
             mercy
             through
             Christ
             doth
             pardon
             sinne
             ,
             or
             as
             the
             Protestants
             speake
             ,
             not
             impure
             it
             to
             the
             person
             :
             but
             to
             say
             that
             a
             sinful
             vvorke
             is
             of
             svveet
             sauour
             before
             him
             ,
             and
             a
             gratefull
             sacrifice
             to
             him
             ,
             vvere
             blasphemie
             :
             vvherefore
             vve
             must
             needs
             confesse
             ,
             that
             such
             vvorks
             vvich
             so
             vvell
             pleased
             him
             ,
             vvere
             not
             defiled
             vvith
             any
             kind
             of
             sinne
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             Reason
             is
             thus
             framed
             .
             
               
                 No
                 workes
                 infected
                 with
                 sinne
                 please
                 God.
                 
              
               
                 Many
                 workes
                 of
                 righteous
                 men
                 please
                 God.
                 
              
               
                 Therefore
                 many
                 workes
                 of
                 righteous
                 men
                 are
                 not
                 infected
                 with
                 sinne
                 .
              
            
          
           
             I
             graunt
             your
             assumption
             ;
             though
             the
             proofe
             of
             it
             ,
             y
             by
             the
             first
             testimony
             ,
             is
             insufficient
             :
             for
             it
             doth
             not
             follow
             that
             we
             can
             do
             this
             or
             that
             ,
             because
             we
             are
             exhorted
             to
             the
             doing
             of
             it
             .
          
           
             Your
             proposition
             I
             deny
             ;
             no
             sin
             can
             please
             God
             ,
             nor
             any
             action
             ,
             as
             it
             is
             sinfull
             ;
             but
             God
             both
             can
             ,
             and
             doth
             pardon
             the
             faultines
             of
             his
             childrens
             workes
             ,
             and
             accept
             the
             worke
             it selfe
             in
             Christ
             ,
             yea
             and
             reward
             it
             too
             with
             increase
             of
             glorie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Finally
             ,
             many
             vvorkes
             in
             holy
             vvrite
             be
             called
             good
             ,
             as
             ,
             
               That
               they
               may
               see
               your
               good
               works
               :
               to
               be
               rich
               in
               good
               vvorks
               :
               VVe
               are
               created
               in
               Christ
            
             
             
               Iesus
               to
               good
               vvorkes
            
             :
             but
             they
             could
             not
             truly
             be
             called
             good
             vvorkes
             ,
             if
             they
             vvere
             infected
             vvith
             sin
             .
             For
             according
             to
             the
             iudgement
             of
             all
             learned
             Diuines
             ,
             it
             can
             be
             no
             good
             vvorke
             ,
             that
             fayleth
             either
             in
             substance
             ,
             or
             circumstance
             ,
             that
             hath
             any
             one
             fault
             in
             it
             :
             For
             ,
             
               Bonum
               ex
               integra
               causa
               ,
               malum
               ex
               quolibet
               defectu
               .
            
             Wherefore
             vve
             must
             either
             say
             ,
             that
             the
             holy
             Ghost
             calleth
             euill
             good
             ,
             vvhich
             vvere
             blasphemy
             ,
             or
             else
             acknovvledge
             ,
             that
             there
             be
             many
             good
             vvorkes
             free
             from
             all
             infection
             of
             sinne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               
                 No
                 workes
                 infected
                 with
                 sinne
                 can
                 be
                 truly
                 called
                 good
                 .
              
               
                 Many
                 workes
                 are
                 called
                 good
                 in
                 Scripture
                 .
              
               
                 Therefore
                 many
                 workes
                 are
                 not
                 infected
                 with
                 sinne
                 .
              
            
          
           
             Here
             is
             the
             same
             fault
             againe
             .
             Your
             assumption
             is
             true
             ,
             but
             your
             proofe
             naught
             .
             For
             the
             places
             you
             alleage
             ,
             proue
             no
             more
             ,
             but
             that
             the
             works
             which
             we
             should
             do
             ,
             are
             good
             ;
             not
             that
             they
             are
             good
             as
             we
             doe
             them
             .
          
           
             Your
             proposition
             is
             false
             ,
             as
             the
             other
             was
             .
             For
             the
             works
             enioyned
             by
             God
             are
             very
             good
             ,
             but
             they
             haue
             some
             allay
             ,
             and
             abasement
             by
             our
             doing
             of
             them
             ;
             which
             argueth
             not
             ,
             that
             they
             are
             not
             truely
             ,
             but
             that
             they
             are
             not
             perfectly
             good
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             lieu
             of
             the
             manifold
             testimonies
             of
             Antiquitie
             ,
             which
             doth
             nothing
             more
             then
             recommend
             good
             workes
             ,
             and
             paint
             out
             the
             excellency
             of
             them
             :
             I
             will
             set
             downe
             one
             passage
             of
             S.
             Augustine
             wherein
             this
             verie
             
             controuersie
             is
             distinctly
             declared
             ,
             and
             determined
             :
             thus
             he
             beginneth
             :
             
             
               The
               iustice
               (
               through
               vvhich
               the
               iust
               man
               liueth
               by
               faith
               )
               because
               it
               is
               giuen
               to
               man
               by
               the
               spirit
               of
               grace
               is
               true
               iustice
               :
               the
               vvhich
               although
               it
               be
               vvorthilie
               called
               in
               some
               men
               perfect
               ,
               according
               to
               the
               capacity
               of
               this
               life
               ,
               yet
               it
               is
               but
               small
               in
               comparison
               of
               that
               greater
               ,
               vvhich
               man
               made
               equall
               to
               Angels
               shall
               receiue
               .
               VVhich
               (
               heauenly
               iustice
               )
               he
               ,
               that
               had
               not
               as
               yet
               ,
               saide
               himselfe
               to
               be
               perfect
               ,
               in
               regard
               of
               that
               iustice
               that
               vvas
               in
               him
               ;
               and
               also
               imperfect
               ,
               if
               it
               be
               compared
               to
               that
               vvhich
               he
               vvanted
               .
               But
               certainely
               this
               lesser
               iustice
               ,
               or
               righteousnes
               ,
               breedeth
               ,
               and
               bringeth
               forth
               merits
               ,
               and
               that
               greater
               ,
               is
               the
               revvard
               thereof
               .
               VVherefore
               he
               that
               pursueth
               not
               this
               ,
               shall
               not
               obtaine
               that
               :
            
             Hitherto
             S.
             Augustine
             .
             Note
             first
             ,
             that
             he
             defineth
             the
             iustice
             which
             we
             haue
             in
             this
             life
             ,
             to
             be
             true
             iustice
             ,
             which
             is
             pure
             from
             all
             iniustice
             and
             iniquitie
             :
             Then
             ,
             that
             it
             is
             also
             perfect
             ,
             not
             fayling
             in
             any
             dutie
             ,
             which
             we
             be
             bound
             to
             performe
             .
             Lastly
             ,
             that
             it
             bringeth
             forth
             good
             workes
             ,
             such
             as
             merit
             life
             euerlasting
             .
             True
             it
             is
             also
             ,
             that
             this
             iustice
             although
             perfect
             in
             it self
             ,
             so
             farre
             as
             mans
             capacity
             in
             this
             life
             doth
             permit
             :
             yet
             being
             compared
             vnto
             the
             state
             of
             iustice
             which
             is
             in
             heauen
             ,
             it
             may
             be
             called
             imperfect
             ,
             not
             that
             this
             is
             not
             sufficient
             to
             defend
             vs
             from
             all
             formall
             transgression
             of
             Gods
             law
             :
             but
             because
             it
             keepeth
             not
             vs
             sometimes
             from
             veniall
             sinne
             :
             and
             hath
             not
             such
             a
             high
             degree
             of
             perfection
             as
             that
             hath
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             may
             wel
             think
             we
             make
             no
             small
             account
             of
             works
             ,
             that
             make
             them
             the
             way
             to
             heauen
             ,
             that
             require
             them
             ,
             as
             necessary
             of
             euery
             man
             that
             looketh
             to
             be
             saued
             ,
             that
             allow
             them
             no
             small
             reward
             in
             heauen
             ;
             that
             ground
             part
             of
             our
             assurance
             of
             saluation
             vpon
             them
             .
          
           
             First
             ,
             giue
             me
             leaue
             to
             obserue
             by
             the
             way
             ,
             that
             the
             life
             z
             Austin
             heare
             speaketh
             of
             ,
             is
             not
             iustification
             ,
             but
             holines
             of
             conuersation
             .
             Then
             ,
             to
             your
             first
             note
             ,
             the
             righteousnesse
             ,
             we
             haue
             in
             this
             life
             ,
             is
             true
             righteousnes
             ,
             in
             regard
             of
             the
             author
             thereof
             the
             spirit
             of
             God
             ,
             who
             cannot
             deceiue
             ,
             nor
             be
             deceiued
             .
          
           
             It
             is
             also
             called
             perfect
             ,
             in
             some
             men
             ,
             not
             (
             as
             you
             say
             ,
             without
             Austins
             authoritie
             )
             because
             it
             faileth
             not
             in
             any
             dutie
             ,
             which
             we
             are
             bound
             to
             performe
             ,
             but
             in
             comparison
             of
             the
             imperfection
             of
             it
             in
             other
             men
             ,
             and
             the
             vncapablenes
             that
             by
             our
             corruption
             ,
             is
             in
             euery
             one
             of
             vs.
             
          
           
             By
             merits
             he
             meaneth
             good
             workes
             ;
             as
             your selfe
             also
             expound
             them
             ,
             and
             as
             the
             manner
             of
             speech
             ,
             that
             the
             auncient
             Church
             vsed
             ,
             requireth
             :
             the
             reason
             whereof
             is
             ,
             not
             because
             they
             deserue
             euerlasting
             life
             
               (
               Augustine
            
             hath
             no
             such
             
             word
             )
             but
             because
             they
             shall
             haue
             a
             reward
             ;
             though
             not
             vpon
             desert
             ,
             but
             fauour
             .
          
           
             It
             cannot
             be
             called
             imperfect
             ,
             because
             it
             doth
             not
             keepe
             vs
             from
             sinning
             ;
             If
             it
             be
             true
             ,
             that
             it
             is
             sufficient
             to
             keepe
             vs
             from
             all
             formall
             transgression
             of
             Gods
             law
             :
             else
             we
             must
             say
             ,
             that
             Adams
             righteousnes
             was
             imperfect
             ;
             yea
             ,
             it
             may
             well
             be
             held
             ;
             That
             the
             Angels
             now
             ,
             and
             we
             hereafter
             in
             heauen
             ,
             shall
             be
             kept
             from
             sinning
             ,
             not
             by
             any
             strength
             of
             inherent
             righteousnes
             ,
             but
             by
             the
             speciall
             grace
             of
             God
             ,
             continually
             vpholding
             vs.
             That
             it
             may
             be
             proper
             to
             God
             ,
             that
             possiblie
             he
             cannot
             sinne
             ,
             by
             reason
             of
             goodnesse
             resting
             in
             him
             (
             that
             I
             may
             so
             speake
             )
             which
             cannot
             be
             lesse
             then
             infinite
             .
             And
             sure
             it
             is
             to
             me
             somewhat
             strange
             ,
             that
             this
             perfection
             of
             righteousnes
             ,
             should
             be
             able
             to
             keepe
             vs
             free
             from
             deadly
             sinnes
             (
             as
             you
             call
             them
             )
             and
             not
             much
             more
             easily
             preserue
             vs
             from
             veniall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Saint
             Augustine
             hath
             the
             like
             discourse
             ,
             vvhere
             he
             saith
             directly
             ,
             that
             it
             appertaines
             to
             the
             lesser
             iustice
             of
             this
             life
             ,
             not
             to
             sinne
             .
             So
             that
             vve
             
             haue
             out
             of
             this
             oracle
             of
             Antiquitie
             :
             that
             many
             works
             of
             a
             iust
             man
             are
             without
             sinne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             other
             place
             of
             a
             Austin
             rather
             maketh
             against
             you
             .
             For
             if
             it
             belong
             to
             this
             lesse
             righteousnes
             not
             to
             sin
             ,
             and
             (
             for
             al
             that
             measure
             of
             it
             ,
             we
             haue
             )
             we
             are
             not
             kept
             from
             sinning
             ;
             it
             may
             seeme
             that
             this
             righteousnes
             is
             not
             perfect
             .
             So
             haue
             you
             nothing
             out
             of
             this
             register
             of
             Antiquity
             ,
             to
             proue
             ,
             that
             any
             workes
             of
             a
             iust
             man
             are
             without
             sinne
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             these
             reasons
             taken
             partly
             out
             of
             the
             Scriptures
             ,
             and
             partly
             out
             of
             the
             record
             of
             Antiquitie
             ,
             let
             vs
             ioyne
             one
             or
             tvvo
             dravvne
             from
             the
             absurdity
             of
             our
             aduersaries
             doctrine
             ,
             vvhich
             teacheth
             euery
             good
             vvorke
             of
             the
             righteous
             man
             to
             be
             infected
             vvith
             mortall
             sinne
             :
             Which
             being
             granted
             ,
             it
             vvould
             follovv
             necessarily
             ,
             that
             no
             good
             vvorke
             in
             the
             vvorld
             ,
             vvere
             to
             be
             done
             vnder
             paine
             of
             damnation
             :
             thus
             :
             
               No
               mortall
               sinne
               is
               to
               be
               done
               vnder
               paine
               of
               damnation
               :
               for
               the
               vvages
               of
               sinne
               is
               death
               :
               but
               all
            
             
             
               good
               vvorkes
               are
               stained
               vvith
               mortall
               sinne
               .
            
             ergo
             ,
             
               no
               good
               vvorke
               is
               to
               be
               done
               vnder
               paine
               of
               damnation
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             Syllogisme
             is
             naught
             :
             because
             it
             hath
             foure
             termes
             as
             they
             are
             called
             ,
             your
             assumption
             not
             being
             taken
             out
             of
             your
             proposition
             ,
             nor
             your
             conclusion
             sutable
             to
             the
             premisses
             :
             it
             should
             be
             thus
             framed
             .
             
               
               
                 b
                 No
                 mortall
                 sin
                 is
                 to
                 be
                 done
                 ,
                 vnder
                 paine
                 of
                 damnation
                 :
              
               
                 But
                 all
                 good
                 workes
                 are
                 mortall
                 sinnes
                 .
              
               
                 Therefore
                 no
                 good
                 workes
                 are
                 to
                 be
                 dono
                 ,
                 vnder
                 paine
                 of
                 damnation
                 .
              
            
          
           
             Now
             the
             syllogisme
             is
             true
             ,
             but
             the
             assumption
             euidently
             false
             .
             You
             chose
             craftily
             ,
             rather
             no
             make
             a
             false
             syllogisme
             ,
             which
             you
             thought
             euery
             one
             could
             not
             spie
             ,
             then
             a
             false
             assumption
             ,
             manifest
             to
             the
             eyes
             of
             the
             simplest
             :
             If
             you
             should
             alter
             the
             proposition
             ,
             that
             would
             be
             as
             apparantly
             false
             ,
             as
             the
             assumption
             is
             :
             Nothing
             stained
             with
             mortall
             sin
             is
             to
             be
             done
             vnder
             paine
             of
             damnation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             It
             follovveth
             secondly
             ;
             that
             euery
             man
             is
             bound
             to
             sinne
             deadly
             .
             For
             al
             men
             are
             bound
             to
             performe
             the
             duties
             of
             the
             first
             &
             second
             table
             :
             but
             euery
             performance
             of
             any
             dutie
             is
             necessarily
             linked
             vvith
             some
             mortall
             sin
             :
             therefore
             euery
             man
             is
             bound
             to
             commit
             many
             mortall
             sinnes
             :
             and
             consequently
             to
             be
             damned
             .
             These
             are
             holy
             and
             comfortable
             conclusions
             ,
             yet
             inseperable
             companions
             ,
             if
             not
             svvorne
             brethren
             of
             the
             Protestants
             doctrine
             .
             Novv
             let
             vs
             heare
             vvhat
             Arguments
             they
             bring
             against
             this
             Catholike
             verity
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             other
             Reason
             is
             thus
             to
             be
             framed
             .
             
               
                 He
                 that
                 is
                 bound
                 to
                 performe
                 the
                 duties
                 of
                 the
                 first
                 and
                 second
                 table
                 ,
                 is
                 bound
                 to
                 commit
                 many
                 mortall
                 sinnes
                 .
              
               
                 But
                 euery
                 man
                 is
                 bound
                 to
                 performe
                 all
                 such
                 duties
                 :
              
               
                 Therefore
                 euery
                 man
                 is
                 bound
                 to
                 commit
                 many
                 mortall
                 sinnes
                 .
              
            
          
           
             The
             proposition
             is
             thus
             proued
             ,
             according
             to
             your
             collection
             .
             
               
                 If
                 the
                 performance
                 of
                 such
                 duties
                 be
                 neerely
                 linked
                 with
                 mortall
                 sinne
                 ,
                 then
                 he
                 that
                 is
                 bound
                 to
                 performe
                 such
                 duties
                 ,
                 is
                 bound
                 to
                 commit
                 many
                 mortall
                 sinnes
                 .
              
               
                 But
                 the
                 performance
                 of
                 such
                 duties
                 
                   (
                   as
                   the
                   Protestants
                   say
                
                 )
                 is
                 neerely
                 linckt
                 with
                 mortall
                 sinne
                 .
              
               
                 Therfore
                 he
                 that
                 is
                 bound
                 to
                 performe
                 such
                 duties
                 is
                 bound
                 to
                 commit
                 many
                 mortall
                 sinnes
                 .
              
            
          
           
             I
             deny
             the
             consequence
             of
             your
             proposition
             .
             This
             onely
             followeth
             vpon
             the
             antecedent
             ,
             that
             he
             ,
             which
             is
             bound
             to
             performe
             such
             duties
             ,
             is
             bound
             to
             performe
             that
             ,
             which
             is
             neerely
             linckt
             with
             some
             mortall
             sinne
             :
             And
             this
             we
             grant
             
             to
             be
             true
             ;
             we
             are
             bound
             to
             the
             performance
             of
             those
             duties
             ,
             in
             the
             doing
             whereof
             ,
             by
             our
             corruption
             ,
             there
             will
             be
             some
             sinne
             annexed
             ,
             which
             in
             it
             owne
             nature
             is
             deadly
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             First
             they
             alleadge
             these
             vvords
             ,
             
               Enter
               not
               O
               Lord
               ,
               into
               iudgment
               with
               thy
               seruant
               ,
               because
               no
               liuing
               creature
               shall
               be
               iustified
               in
               thy
               sight
               .
            
             If
             none
             
             can
             be
             iustified
             before
             God
             ,
             it
             seemes
             that
             none
             of
             their
             vvorkes
             are
             iust
             in
             his
             sight
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Ans.
             There
             are
             tvvo
             common
             expositions
             of
             this
             place
             ,
             among
             the
             
             auncient
             Fathers
             :
             both
             true
             ,
             but
             farre
             from
             the
             Protestants
             purpose
             .
          
           
             The
             commonnesse
             of
             an
             exposition
             is
             a
             presumption
             ,
             but
             not
             a
             proofe
             of
             the
             truth
             thereof
             :
             for
             all
             these
             two
             ,
             there
             may
             be
             a
             third
             of
             more
             certainty
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             former
             is
             S.
             Augustines
             ,
             S.
             Hieromes
             ,
             S.
             Gregories
             in
             his
             Commentaries
             vpon
             that
             place
             :
             who
             say
             ,
             that
             no
             creature
             ordinarily
             liueth
             
             without
             many
             veniall
             sinnes
             ,
             for
             the
             which
             in
             iustice
             they
             may
             be
             punished
             sharpely
             ,
             either
             in
             this
             life
             ,
             or
             else
             afterward
             in
             Purgatory
             .
             Wherfore
             the
             best
             men
             do
             very
             prouidently
             pray
             vnto
             God
             ,
             not
             to
             deale
             with
             them
             according
             vnto
             their
             deserts
             :
             for
             if
             he
             should
             so
             doe
             ,
             they
             cannot
             be
             iustified
             and
             cleared
             from
             many
             veniall
             faults
             .
             And
             therefore
             they
             must
             all
             craue
             pardon
             for
             these
             faults
             ,
             or
             else
             endure
             Gods
             iudgements
             for
             them
             ,
             before
             they
             can
             attaine
             vnto
             the
             reward
             of
             their
             good
             deeds
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             c
             Austin
             hath
             not
             a
             word
             ,
             in
             that
             place
             ,
             of
             any
             veniall
             sinne
             ,
             but
             deliuereth
             the
             latter
             exposition
             ,
             of
             comparison
             with
             Gods
             righteousnes
             .
             
               Iudge
               me
               not
            
             (
             saith
             
               Austin
               )
               according
               to
               thee
               ,
               who
               art
               without
               sinne
               ,
               and
               that
               ,
               which
               shall
               be
               in
               the
               world
               to
               come
               .
            
             That
             ,
             which
             he
             saith
             
               shall
               not
               be
               iustified
            
             ,
             he
             referres
             to
             that
             perfection
             of
             righteousnes
             which
             is
             not
             in
             this
             life
             .
          
           
             Neither
             saith
             d
             Ierome
             any
             such
             thing
             ;
             but
             speaketh
             absolutely
             of
             all
             sinne
             ,
             as
             the
             other
             places
             alledged
             by
             him
             to
             the
             same
             purpose
             ,
             manifestly
             shew
             .
             e
             
               God
               hath
               shut
               vp
               all
               vnder
               sinne
               .
            
             f
             
               All
               haue
               sinned
            
             ;
             g
             
               If
               they
               sin
               against
               thee
               ;
               for
               there
               is
               no
               man
               that
               sinneth
               not
               ,
               &c.
               
            
          
           
             Neither
             doth
             h
             Gregory
             make
             that
             interpretation
             ,
             vnlesse
             we
             shall
             say
             ,
             that
             there
             are
             no
             sinnes
             in
             the
             heart
             but
             veniall
             .
             Many
             (
             saith
             he
             )
             though
             i
             
               they
               sinne
               not
               in
               deed
               ,
               yet
               slip
               now
               and
               then
               by
               vaine
               and
               peruerse
               thoughts
               .
            
             After
             he
             concludes
             thus
             :
             
               Therefore
               he
               shall
               not
               be
               iustified
               in
               Gods
               sight
               that
            
             k
             
               sinnes
               in
               heart
               ,
               vpon
               which
               God
               looketh
               .
            
             Where
             he
             vseth
             not
             the
             word
             
             l
             slipping
             ,
             but
             sinning
             ,
             as
             before
             of
             the
             deed
             .
             Therfore
             this
             first
             exposition
             hath
             not
             so
             much
             as
             any
             one
             authoritie
             ,
             truly
             alleaged
             ,
             to
             countenance
             it selfe
             withall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             exposition
             is
             more
             ordinarie
             ,
             with
             all
             the
             best
             writers
             vpon
             
             the
             Psalmes
             :
             as
             S.
             Hilary
             ,
             S.
             Hierome
             ,
             S.
             Arnobius
             ,
             S
             〈◊〉
             ,
             and
             others
             :
             Which
             is
             also
             S.
             Augustine
             ,
             S.
             Gregorie
             .
             All
             these
             say
             ,
             that
             mans
             iustice
             ,
             in
             comparison
             of
             the
             iustice
             of
             God
             ,
             will
             seeme
             to
             be
             no
             iusti●e
             at
             all
             :
             and
             so
             take
             these
             words
             ,
             
               No
               creature
            
             ,
             neither
             man
             nor
             Angell
             ,
             
               shall
               be
               iustified
               in
               thy
               sight
               :
            
             that
             is
             ,
             if
             his
             iustice
             appeare
             before
             thine
             ,
             and
             be
             compared
             to
             it
             .
             for
             as
             the
             starres
             be
             bright
             in
             themselues
             ,
             and
             s●…ne
             also
             goodly
             in
             a
             cleare
             ●ight
             :
             yet
             in
             the
             presence
             of
             the
             glitt●…
             sunne
             beames
             ,
             they
             appeare
             not
             at
             all
             :
             euen
             so
             mans
             iustice
             ,
             although
             considered
             by
             it selfe
             ,
             it
             be
             great
             and
             perfect
             in
             his
             kind
             ,
             yet
             set
             in
             the
             sight
             and
             presence
             of
             Gods
             iustice
             ,
             it
             vanisheth
             away
             ,
             and
             is
             not
             to
             be
             seene
             .
             This
             exposition
             is
             taken
             out
             of
             Job
             ,
             where
             he
             saith
             :
             
               I
               kno●…
               〈◊〉
               it
               is
            
             
             
               euen
               so
               ,
               that
               no
               man
               compared
               to
               God
               ,
               shall
               be
               iustified
               .
            
             Take
             the
             words
             of
             the
             Psalme
             in
             whether
             sense
             you
             list
             (
             that
             either
             we
             haue
             many
             ve●●all
             faults
             ,
             for
             which
             we
             cannot
             be
             iustified
             in
             Gods
             sight
             ,
             or
             else
             that
             in
             the
             sight
             of
             Gods
             most
             bright
             iustice
             ,
             ours
             will
             not
             appeare
             at
             all
             )
             and
             it
             cannot
             be
             thereof
             iustly
             concluded
             ,
             that
             euery
             worke
             of
             the
             righteous
             man
             is
             stained
             with
             sin
             .
             And
             consequently
             ,
             the
             place
             is
             not
             to
             purpose
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Let
             vs
             see
             the
             other
             exposition
             ;
             and
             first
             what
             m
             Hilarie
             saith
             for
             it
             ,
             who
             indeede
             applieth
             it
             to
             a
             comparison
             with
             Gods
             iustice
             ,
             but
             not
             onely
             in
             degree
             of
             righteousnes
             .
             For
             he
             reciteth
             there
             diuers
             passions
             ,
             of
             anger
             ,
             griefe
             ,
             lust
             ,
             ignorance
             ,
             &c.
             which
             are
             the
             cause
             why
             we
             cannot
             be
             iustified
             .
          
           
             n
             Erasmus
             hath
             brought
             good
             reasons
             to
             prooue
             that
             Commentarie
             on
             the
             Psalmes
             to
             be
             none
             of
             Hieromes
             .
             I
             will
             adde
             one
             ,
             which
             (
             I
             thinke
             )
             may
             put
             the
             matter
             out
             of
             question
             ,
             that
             Hierome
             refuteth
             that
             interpretation
             ,
             which
             this
             Papist
             would
             confirme
             by
             that
             place
             .
             They
             (
             o
             saith
             
               Hierome
               )
               delude
               this
               testimonie
               (
               none
               liuing
               shall
               be
               iustified
               in
               thy
               sight
               )
               vnder
               a
               shew
               of
               godlinesse
               ,
               by
               a
               new
               kinde
               of
               reasoning
               .
               For
               they
               say
               that
               none
               is
               perfect
               in
               comparison
               of
               God
               ;
               as
               if
               the
               scripture
               had
               said
               thus
               .
            
             Here
             is
             your
             exposition
             denied
             to
             be
             the
             meaning
             of
             this
             scripture
             .
             What
             is
             then
             the
             meaning
             ?
             
               When
               he
               saith
               (
               in
               thy
               sight
               )
               he
               will
               haue
               this
               vnderstood
            
             (
             p
             saith
             Hierome
             )
             
               that
               euen
               those
               ,
               which
               to
               men
               seeme
               holy
               ,
            
             q
             
               in
               Gods
               knowledge
               and
               approbation
               are
               not
               holy
               :
               for
               man
               looks
               vpon
               the
               face
               ,
               but
               God
               lookes
               into
               the
               heart
               .
               Now
               if
               no
               man
               be
               righteous
               ,
               when
               
               he
               lookes
               into
               and
               considers
               the
               heart
               ,
               whom
               the
               secrets
               of
               the
               heart
               doe
               not
               deceiue
               ,
               it
               is
               manifestly
               shewed
               ,
               that
               the
               heretikes
               doe
               not
               extoll
               men
               on
               high
               ,
               but
               derogate
               from
               the
               power
               of
               God.
               Hierome
            
             then
             is
             so
             farre
             from
             bringing
             that
             interpretation
             for
             his
             owne
             ,
             that
             he
             reiects
             and
             refutes
             it
             :
             and
             ,
             that
             which
             is
             worth
             the
             obseruing
             ,
             euen
             in
             r
             that
             place
             which
             this
             Papist
             alleaged
             for
             his
             former
             exposition
             .
             It
             is
             no
             marueile
             if
             these
             men
             can
             prooue
             any
             thing
             by
             the
             Fathers
             .
          
           
             Arnobius
             indeed
             doth
             so
             interpret
             it
             .
             But
             if
             wee
             rest
             vpon
             authoritie
             ,
             his
             bare
             exposition
             is
             not
             to
             ouerweigh
             Hieroms
             reason
             .
             Besides
             ,
             he
             is
             farre
             from
             thinking
             a
             man
             righteous
             in
             such
             perfection
             ,
             as
             you
             dreame
             of
             ;
             as
             it
             is
             plaine
             by
             his
             former
             words
             .
             
               Who
               dares
               say
               to
               God
            
             (
             saith
             s
             Arnobius
             )
             
               heare
               me
               in
               thy
               truth
               ,
               and
               in
               thy
               righteousnes
               ?
               for
               it
               is
               true
               and
               iust
               ,
               that
               he
               which
               hath
               sinned
               ,
               should
               be
            
             t
             
               most
               sharply
               punished
            
             .
             Vpon
             the
             beginning
             of
             the
             second
             verse
             he
             hath
             these
             words
             :
             
               It
               is
               thy
               righteousnes
               ,
               that
               being
               Lord
               ,
               thou
               shouldest
            
             u
             
               think
               skorne
               to
               enter
               into
               iudgement
               with
               thy
               seruant
               .
            
          
           
             x
             Euthymius
             denieth
             that
             a
             man
             can
             be
             iustified
             ,
             if
             he
             be
             examined
             according
             to
             Gods
             y
             perfect
             iustice
             .
             But
             he
             addes
             further
             :
             
               Or
               if
               we
               consider
               the
               benefits
               of
               God
               ,
               or
               his
               commandements
               .
            
             So
             that
             the
             righteous
             breake
             euen
             the
             Commandements
             of
             God
             ,
             and
             are
             vnrighteous
             .
          
           
             It
             is
             a
             needlesse
             matter
             to
             heape
             vp
             authorities
             ,
             for
             the
             proofe
             of
             that
             whereof
             there
             is
             no
             question
             .
             Who
             doubts
             that
             both
             men
             and
             Angels
             ,
             in
             comparison
             of
             Gods
             infinite
             perfection
             ,
             are
             imperfectly
             righteous
             ?
             And
             this
             is
             all
             z
             Austin
             saith
             .
             But
             how
             can
             this
             prooue
             ,
             that
             the
             Psalme
             is
             to
             be
             vnderstood
             of
             mans
             righteousnes
             compared
             with
             Gods
             ?
             This
             is
             to
             deceiue
             your
             reader
             with
             bare
             names
             of
             men
             ,
             not
             to
             perswade
             him
             by
             the
             consent
             of
             the
             ancient
             .
             Neither
             doe
             you
             remember
             that
             a
             Austin
             ,
             where
             purposely
             he
             expounds
             that
             Psalme
             ,
             giues
             no
             such
             interpretation
             of
             it
             ;
             but
             makes
             
               (
               in
               his
               sight
            
             )
             to
             be
             ,
             as
             it
             is
             indeed
             ,
             
               in
               his
               iudgement
               .
               Euery
               liuing
               man
            
             (
             saith
             
               Austin
               )
               may
               perhaps
               iustifie
               himselfe
            
             b
             
               before
               himselfe
               ,
               but
               not
               before
               thee
               .
            
             And
             afterward
             :
             c
             
               How
               vpright
               soeuer
               I
               seeme
               to
               my selfe
               ,
               thou
               bringest
               a
               rule
               out
               of
               thy
               
               treasurie
               ,
               thou
               laiest
               me
               to
               it
               ,
               and
               I
               am
               found
            
             d
             euill
             .
             So
             that
             Austin
             vnderstands
             this
             place
             wholy
             as
             we
             doe
             .
          
           
             e
             Gregory
             is
             as
             truly
             alleaged
             as
             Austin
             ,
             and
             as
             himselfe
             was
             before
             .
             For
             he
             doth
             not
             so
             much
             as
             allude
             to
             the
             Psalm
             :
             but
             onely
             say
             (
             according
             to
             that
             text
             of
             f
             Iob
             ,
             which
             he
             there
             expounds
             )
             that
             man
             ,
             compared
             to
             God
             ,
             cannot
             be
             counted
             righteous
             .
          
           
             That
             place
             of
             Iob
             hath
             the
             doctrine
             ,
             which
             you
             would
             wring
             out
             of
             the
             Psalme
             :
             but
             where
             is
             the
             proofe
             ,
             that
             because
             it
             is
             there
             ,
             therfore
             also
             it
             is
             here
             ?
             But
             let
             me
             also
             shew
             ,
             that
             this
             which
             you
             rest
             vpon
             ,
             cannot
             bee
             the
             meaning
             of
             g
             the
             Psalme
             .
             Which
             I
             take
             to
             be
             plaine
             ;
             because
             if
             we
             vnderstand
             it
             so
             ,
             it
             is
             no
             reason
             to
             moue
             God
             not
             to
             enter
             into
             iudgement
             .
             For
             what
             though
             no
             man
             bee
             so
             righteous
             as
             God
             ?
             If
             he
             be
             so
             rigeteous
             ,
             as
             God
             requires
             such
             a
             creature
             should
             be
             ,
             it
             can
             neuer
             hurt
             him
             ,
             though
             God
             enter
             into
             iudgement
             with
             him
             a
             thousand
             times
             .
             So
             the
             sentence
             should
             be
             vaine
             ,
             there
             being
             no
             occasion
             of
             it
             .
             Now
             the
             conclusion
             wee
             make
             out
             of
             these
             and
             such
             like
             places
             ,
             is
             ,
             that
             no
             man
             should
             fancie
             to
             himselfe
             a
             possibilitie
             of
             keeping
             Gods
             Commandements
             ,
             when
             the
             holiest
             men
             that
             euer
             were
             ,
             dare
             not
             stand
             before
             Gods
             iudgement
             seate
             ,
             to
             giue
             account
             of
             those
             things
             they
             haue
             done
             since
             they
             were
             iustified
             ,
             and
             (
             as
             the
             Papists
             say
             )
             receiued
             this
             grace
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             One
             other
             ordinary
             hackney
             of
             theirs
             ,
             is
             that
             out
             of
             the
             Prophet
             .
             All
             
             
               our
               righteousnes
               is
               as
               a
               menstruous
               or
               defiled
               cloath
               .
            
             The
             which
             I
             haue
             already
             ridde
             to
             death
             in
             the
             beginning
             of
             the
             question
             of
             iustification
             ,
             whereit
             was
             alleadged
             :
             The
             answere
             is
             briefly
             ,
             that
             the
             Prophet
             praying
             for
             the
             sinnes
             of
             the
             people
             ,
             speaketh
             in
             the
             person
             of
             the
             sinfull
             .
             Such
             as
             the
             common
             sort
             of
             them
             were
             ,
             who
             had
             more
             sins
             then
             good
             workes
             ,
             and
             so
             their
             righteousnesse
             was
             like
             vnto
             a
             spotted
             and
             stained
             cloath
             .
             Now
             this
             disproueth
             not
             ,
             but
             that
             their
             good
             workes
             although
             but
             few
             ,
             yet
             were
             free
             for
             all
             sportes
             of
             iniquity
             :
             it
             only
             proueth
             ,
             that
             with
             their
             few
             good
             ,
             they
             had
             a
             great
             number
             of
             euill
             ,
             which
             defiled
             their
             righteousnes
             ,
             and
             made
             it
             like
             a
             stained
             cloath
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             will
             let
             passe
             your
             lewd
             allegorie
             ,
             and
             your
             coleworts
             twice
             sod
             ,
             referring
             the
             reader
             to
             my
             former
             answere
             .
             Only
             this
             I
             will
             adde
             ,
             that
             the
             Prophet
             may
             well
             bee
             thought
             to
             refuse
             your
             exposition
             ,
             because
             he
             speakes
             in
             the
             plurall
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             h
             All
             our
             righteousnesses
             ,
             or
             rather
             ,
             to
             make
             English
             of
             it
             ,
             all
             our
             good
             deedes
             .
          
           
             3
             
               There
               is
               not
               a
               man
               ,
               who
               doth
               not
               sinne
               :
            
             And
             ,
             
               blessed
               is
               the
               man
               ,
               whose
               sinnes
               be
               not
               imputed
               to
               him
               ,
            
             And
             such
             like
             .
             I
             answere
             that
             the
             best
             men
             sinne
             venially
             ,
             and
             are
             happy
             when
             those
             their
             sinnes
             be
             pardoned
             :
             but
             all
             this
             is
             cleane
             besides
             this
             question
             ,
             where
             it
             is
             only
             enquired
             ,
             vvhether
             the
             good
             workes
             that
             the
             iust
             doe
             ,
             be
             free
             from
             sinne
             ,
             and
             not
             whether
             they
             at
             other
             times
             doe
             sin
             ,
             at
             the
             least
             venially
             .
             This
             is
             all
             ,
             vvhich
             M.
             Perkins
             here
             and
             there
             obiecteth
             against
             this
             matter
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Neither
             the
             former
             nor
             the
             latter
             can
             reasonably
             be
             applied
             to
             veniall
             sinne
             ;
             that
             being
             i
             Salomons
             in
             his
             prayer
             ,
             at
             the
             dedication
             of
             the
             Temple
             ,
             praying
             for
             the
             people
             ,
             in
             regard
             of
             such
             sinnes
             as
             should
             prouoke
             God
             to
             deliuer
             them
             into
             their
             enemies
             hands
             :
             The
             other
             k
             Dauids
             ,
             after
             those
             great
             sinnes
             of
             murther
             and
             adulterie
             .
             Of
             that
             idle
             distinction
             of
             veniall
             sinne
             it
             is
             needlesse
             to
             say
             any
             thing
             ,
             till
             it
             be
             better
             prooued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             because
             some
             others
             doe
             alleadge
             also
             ,
             some
             darke
             places
             out
             of
             the
             Fathers
             ,
             I
             thinke
             it
             not
             amisse
             ,
             to
             solue
             them
             here
             together
             .
          
           
             S.
             Cyprian
             saith
             :
             
               That
               the
               be●eiged
               mind
               of
               man
               ,
               can
               hardly
               resist
               all
               assaults
               of
               the
               enemie
               :
               for
               when
               couetousnes
               is
               ouerthrowen
               ,
               vp
               starts
               lechery
               and
               so
               forth
               .
            
          
           
             Ans.
             All
             this
             is
             true
             ,
             that
             the
             life
             of
             man
             is
             a
             perpetuall
             warfare
             :
             yet
             man
             assisted
             with
             the
             grace
             of
             God
             ,
             may
             performe
             it
             most
             valiantly
             ,
             and
             neuer
             take
             any
             mortall
             wound
             of
             the
             enemies
             ;
             although
             through
             his
             ●vvne
             ●…tie
             he
             may
             be
             sometimes
             foyled
             .
          
           
             S.
             
               H.
               〈◊〉
            
             affirmeth
             :
             
               That
               then
               vve
               are
               iust
               vvhen
               vve
               confesse
               our selues
               to
               be
               sinners
               .
            
             
          
           
             Ans.
             That
             all
             iust
             men
             confesse
             themselues
             to
             sinne
             venially
             :
             but
             neither
             of
             these
             places
             come
             neare
             the
             point
             in
             question
             ,
             that
             not
             one
             good
             deede
             of
             the
             iust
             man
             ,
             is
             without
             some
             spot
             or
             staine
             of
             sinne
             .
          
           
             S.
             Augustine
             hath
             these
             wordes
             :
             
               Most
               perfect
               charitie
               ,
               which
               cannot
               be
               increased
               ,
               is
               to
               be
               sound
               in
               no
               man
               in
               this
               life
               :
               and
               as
               long
               as
               it
               may
               bee
            
             
             
               increased
               ,
               that
               ●hich
               is
               lesse
               then
               it
               ought
               to
               be
               is
               faultie
               ,
               of
               which
               fault
               it
               proceedeth
               ,
               that
               there
               is
               no
               man
               vvho
               doth
               good
               ,
               and
               doth
               not
               sinne
               .
            
             All
             this
             we
             graunt
             to
             be
             true
             :
             that
             no
             man
             hath
             so
             perfect
             charitie
             in
             this
             life
             ,
             but
             that
             sometimes
             he
             doth
             lesse
             then
             he
             ought
             to
             doe
             :
             and
             consequently
             doth
             notso
             well
             ,
             but
             that
             now
             and
             then
             he
             sinneth
             at
             the
             least
             veniall●
             ,
             and
             that
             therefore
             the
             said
             holy
             Doctor
             had
             iust
             cause
             to
             say
             .
             
               V●oe
               be
               to
               the
               laudable
               life
               of
               a
               man
               ,
               if
               it
               be
               examined
               without
               mercie
               .
            
             All
             
             which
             notwithstanding
             iust
             men
             may
             out
             of
             that
             charity
             ,
             which
             they
             haue
             in
             this
             life
             doe
             many
             good
             workes
             ,
             which
             are
             pure
             from
             all
             sinne
             as
             hath
             beene
             prooued
             .
             They
             alleadge
             yet
             another
             plase
             out
             of
             S.
             
               Augustine
               .
               
               That
               belongeth
               vnto
               the
               perfection
               of
               a
               iust
               man
               ,
               to
               know
               in
               truth
               his
            
             
             
               imperfection
               ,
               and
               in
               humility
               to
               confesse
               it
               .
            
             True
             :
             that
             is
             as
             he
             teacheth
             else
             where
             .
             First
             ,
             that
             the
             perfection
             of
             this
             life
             is
             imperfection
             ,
             being
             compared
             with
             the
             perfection
             of
             the
             life
             to
             come
             .
             Againe
             ,
             that
             the
             most
             perfect
             in
             this
             life
             ,
             hath
             many
             imperfections
             ,
             both
             of
             wit
             and
             will
             ,
             and
             thereby
             many
             light
             faultes
             .
          
           
             Novv
             come
             vve
             vnto
             S.
             Gregory
             our
             blessed
             Apostle
             ,
             out
             of
             vvhose
             
             svveete
             vvords
             ill
             vnderstood
             ,
             they
             seeme
             to
             haue
             sucked
             this
             their
             poison
             .
             He
             saith
             .
             
               The
               holy
               man
            
             Iob
             ,
             
               because
               hee
               did
               see
               all
               the
               merit
               of
               our
               vertue
               to
               bee
               vice
               ,
               if
               it
               bee
               straightly
               examined
               of
               the
               invvard
               iudge
               doth
               rightly
               adde
               ,
               if
               I
               vvill
               contend
               vvith
               him
               ,
               J
               cannot
               ansvvere
               him
               one
               for
               a
               thousand
               .
            
          
           
             I
             ansvvere
             that
             by
             our
             vertue
             in
             that
             place
             is
             to
             be
             vnderstood
             ,
             that
             vertue
             vvhich
             vve
             haue
             of
             our
             ovvn
             strength
             ,
             vvithout
             the
             aide
             of
             Gods
             grace
             vvhich
             vve
             acknovvledge
             to
             bee
             commonly
             infected
             vvith
             some
             vice
             :
             that
             S.
             Gregorie
             so
             tooke
             it
             ,
             appeares
             by
             the
             vvordes
             ,
             both
             going
             before
             and
             follovving
             :
             before
             he
             vvriteth
             thus
             .
             
               A
               man
               not
               compared
               to
               God
               ,
               receiued
               iustice
               :
               but
               compared
               vnto
               him
               ,
               he
               leeseth
               it
               .
               For
               vvhosoeuer
               compareth
               himselfe
               vnto
               the
               author
               of
               all
               good
               ,
               leeseth
               that
               good
               vvhich
               he
               had
               receiued
               :
               for
               be
               that
               doth
               attribute
               the
               good
               vnto
               himselfe
               ,
               doth
               fight
               against
               God
               ,
               vvith
               his
               evvne
               gifts
               :
            
             And
             after
             thus
             .
             
               ●o
               contend
               vvith
               God
               ,
               is
               not
               to
               giue
               to
               God
               the
               glorie
               of
               his
               vertue
               ,
               but
               to
               take
               it
               to
               himselfe
               .
            
             And
             so
             all
             the
             merit
             of
             this
             our
             vertue
             ,
             vvhich
             commeth
             not
             of
             God
             ,
             but
             is
             att●●buted
             vnto
             our selfe
             ,
             as
             proceeding
             onely
             from
             our selues
             ,
             is
             the
             very
             vice
             of
             pride
             and
             cannot
             be
             preiudiciall
             vnto
             true
             good
             vvorks
             ,
             all
             vvhich
             vve
             acknovvled●e
             to
             proceede
             principally
             from
             the
             grace
             of
             God
             ,
             dvvelling
             in
             vs.
             He
             saith
             〈◊〉
             ther
             vvith
             S.
             Augustine
             that
             in
             this
             life
             vve
             cannot
             attaine
             vnto
             〈◊〉
             puritie
             ,
             such
             as
             shall
             be
             in
             heauen
             :
             read
             the
             beg●…ing
             of
             his
             first
             and
             second
             booke
             o●
             Morals
             ,
             and
             there
             you
             shall
             find
             him
             commending
             Iob
             to
             the
             skyes
             ,
             as
             a
             good
             and
             holy
             man
             ,
             by
             his
             temptations
             not
             soyled
             ,
             but
             much
             ●…anced
             in
             vertue
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             These
             places
             ,
             for
             ought
             I
             know
             ,
             are
             of
             your
             owne
             deuising
             ,
             to
             be
             thus
             applied
             :
             and
             there
             fore
             I
             will
             neuer
             striue
             about
             them
             ,
             though
             when
             occasion
             shal
             serue
             ,
             it
             will
             appeare
             that
             your
             answers
             to
             Austins
             and
             Gregories
             testimonies
             ,
             are
             but
             shifts
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             before
             I
             depart
             from
             this
             large
             question
             of
             iustification
             ,
             I
             vvill
             handle
             yet
             one
             other
             question
             ,
             vvhich
             commonly
             ariseth
             about
             it
             :
             
               it
               is
            
             ,
          
        
         
           
             WHETHER
             FAITH
             MAY
             BE
             without
             Charitie
             .
          
           
             I
             Proo●e
             that
             it
             may
             so
             be
             :
             first
             out
             of
             these
             vvordes
             of
             our
             Sauiour
             ,
             
               Many
               shall
               say
               vnto
               me
               in
               that
               day
               ,
            
             Lord
             Lord
             ,
             
               haue
               vve
               not
               prop●●cied
               
               in
               thy
               name
               ,
               haue
               vve
               not
               cast
               out
               Diuels
               ,
               haue
               vve
               not
               done
               many
               miracles
               ,
               to
               vvhom
               J
               will
               confesse
               ,
               that
               I
               neuer
               knevve
               you
               ,
               depart
               from
               mee
               ,
               all
            
             
             
               yee
               that
               vvorke
               iniquitie
            
             .
             That
             these
             men
             beleeued
             in
             Christ
             ,
             and
             persvvaded
             themselues
             assuredly
             to
             be
             of
             the
             elect
             appeareth
             ,
             by
             their
             confident
             
             calling
             of
             him
             ,
             
               Lord
               ,
               Lord
            
             ,
             and
             the
             rest
             that
             follovveth
             :
             Yet
             Christ
             Declareth
             manifestly
             that
             they
             vvanted
             charity
             ,
             in
             saying
             that
             they
             vvere
             vvorkers
             of
             iniquitie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             proofe
             that
             they
             had
             a
             iustifying
             faith
             ,
             is
             too
             slender
             .
             They
             called
             him
             Lord.
             What
             if
             they
             had
             called
             him
             Sauiour
             ,
             must
             they
             needs
             therefore
             haue
             had
             saith
             ?
             The
             l
             rich
             man
             in
             hell
             calles
             vpon
             Abraham
             by
             the
             name
             of
             father
             ;
             shall
             I
             conclude
             as
             you
             doe
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             2.
             
             When
             the
             King
             went
             to
             see
             his
             guestes
             .
             
               He
               found
               there
               a
               man
               not
               attired
               in
               his
               wedding
               garment
               :
               and
               therefore
               commanded
               him
               to
               be
               cast
            
             
             
               into
               vtter
               darknes
            
             .
             This
             man
             had
             faith
             ,
             or
             else
             he
             had
             not
             been
             admitted
             vnto
             that
             table
             which
             signifieth
             the
             Sacraments
             :
             yet
             wanted
             charitie
             ,
             which
             to
             be
             the
             wedding
             garment
             ,
             beside
             :
             the
             euidence
             of
             the
             text
             is
             also
             prooued
             ,
             where
             in
             expresse
             tearmes
             ,
             
               The
               garments
               of
               Christs
               Spouse
               is
               declared
               to
               be
               the
               righteousnesse
               and
               good
               vvorkes
               of
               the
               Saintes
               .
            
             
             And
             that
             with
             great
             reason
             :
             for
             as
             S.
             Paul
             teacheth
             .
             
               Faith
               shall
               not
               remaine
               after
               this
               life
               :
            
             With
             what
             instrument
             then
             (
             trow
             you
             )
             will
             the
             
             Protestants
             lay
             hold
             on
             Christs
             righteousnesse
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             charitie
             is
             that
             wedding
             garment
             ,
             S.
             Hierome
             vpon
             the
             same
             place
             doth
             witnesse
             ,
             saying
             :
             
               That
               it
               is
               the
               fulfilling
               of
               our
               Lords
               commandements
               .
            
             And
             S.
             Gregor●e
             doth
             in
             expresse
             wordes
             define
             it
             .
             VVhat
             
             (
             saith
             he
             )
             
               must
               vve
               vnderstand
               by
               the
               vvedding
               garment
               ,
               but
               charitie
               ?
            
             So
             doe
             S.
             Hilarie
             ,
             and
             Origen
             :
             and
             S.
             Chrysostome
             vpon
             that
             place
             .
          
           
             Parables
             are
             no
             further
             any
             proofes
             ,
             than
             the
             meaning
             of
             them
             is
             certainly
             knowne
             :
             but
             all
             your
             expositions
             of
             this
             ,
             are
             at
             least
             vncertaine
             .
             
               The
               table
               signifieth
               the
               Sacraments
            
             .
             What
             ?
             Baptisme
             too
             ,
             and
             your
             other
             fiue
             ?
             or
             how
             many
             ,
             and
             what
             Sacraments
             ?
             Besides
             ,
             your
             consequence
             is
             very
             feeble
             .
             Was
             no
             man
             euer
             admitted
             to
             the
             Sacraments
             ,
             that
             made
             shew
             of
             faith
             ,
             when
             indeed
             he
             had
             none
             ?
             Your
             m
             ordinarie
             glosse
             expounds
             it
             of
             being
             in
             the
             Church
             :
             n
             Chrysostome
             of
             the
             Scriptures
             ;
             
               which
               sit
               at
               the
               table
               of
               the
               Scriptures
               :
               Gregory
            
             of
             the
             Church
             ;
             
               He
               commeth
               into
               the
               mariage
            
             (
             saith
             
               Gregorie
               )
               but
               without
               a
               wedding
               garment
               ;
               that
               hath
               faith
               in
               the
               Church
               ,
               but
               not
               charitie
               .
            
             I
             might
             in
             like
             sort
             examine
             the
             rest
             of
             the
             parable
             ,
             and
             finde
             great
             diuersities
             of
             opinions
             ,
             as
             in
             such
             cases
             there
             must
             needs
             be
             .
             But
             to
             the
             poynt
             .
             First
             ,
             I
             say
             ,
             
             many
             hypocrites
             are
             in
             the
             Church
             ,
             that
             haue
             not
             so
             much
             as
             a
             perswasion
             of
             the
             truth
             of
             the
             Scripture
             ,
             and
             so
             absolutely
             want
             their
             mariage
             garment
             .
             Secondly
             ,
             I
             adde
             ,
             that
             this
             man
             ,
             and
             many
             other
             ,
             might
             haue
             a
             generall
             beleefe
             ,
             and
             yet
             not
             rest
             vpon
             God
             for
             iustification
             by
             Christ
             ;
             without
             which
             faith
             ,
             there
             is
             no
             place
             for
             any
             man
             in
             heauen
             .
             Thirdly
             ,
             let
             it
             be
             granted
             that
             charitie
             is
             the
             mariage
             garment
             ;
             what
             get
             you
             by
             it
             ,
             vnlesse
             you
             can
             prooue
             ,
             that
             the
             faith
             this
             man
             had
             ,
             was
             a
             true
             iustifying
             faith
             ?
             which
             you
             can
             neuer
             possibly
             doe
             .
             The
             generall
             meaning
             of
             the
             parable
             seemes
             to
             be
             no
             more
             but
             this
             ,
             that
             many
             men
             thrust
             into
             the
             Church
             ,
             who
             ,
             when
             the
             day
             of
             trial
             comes
             ,
             will
             be
             found
             to
             haue
             no
             interest
             to
             the
             kingdome
             of
             heauen
             :
             which
             our
             Sauiours
             conclusion
             shewes
             ,
             o
             
               Many
               are
               called
               ,
               but
               few
               are
               chosen
               .
            
             I
             denie
             not
             ,
             that
             sentence
             shall
             be
             giuen
             according
             to
             workes
             ,
             but
             that
             they
             ,
             which
             want
             workes
             ,
             haue
             faith
             .
             This
             is
             the
             poynt
             in
             question
             ,
             and
             this
             can
             neuer
             be
             prooued
             by
             this
             parable
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             3.
             
             The
             like
             argument
             is
             made
             of
             the
             foolish
             Virgins
             .
             Who
             were
             
             part
             of
             the
             Kingdome
             of
             God
             ,
             and
             therefore
             had
             faith
             ,
             which
             is
             the
             gate
             and
             enterance
             into
             the
             seruice
             of
             God.
             Yea
             in
             the
             house
             of
             God
             ,
             they
             aspired
             vnto
             more
             then
             ordinary
             perfection
             .
             Hauing
             professed
             Virginitie
             ,
             
             yet
             either
             carried
             away
             with
             vaine
             glorie
             ,
             as
             S.
             Gregorie
             takes
             it
             .
             Or
             not
             giuing
             themselues
             to
             the
             workes
             of
             mercy
             ,
             spirituall
             ,
             and
             corporall
             ,
             as
             S.
             Chrysostome
             expoundes
             it
             :
             briefely
             not
             continuing
             in
             their
             former
             
             charitie
             (
             for
             faith
             once
             had
             ,
             cannot
             after
             the
             Protestants
             doctrine
             bee
             lost
             )
             were
             shut
             out
             of
             the
             Kingdome
             of
             heauen
             ,
             albeit
             they
             presumed
             strongly
             on
             the
             assurance
             of
             their
             saluation
             ,
             as
             is
             apparant
             :
             By
             their
             confident
             demaunding
             to
             bee
             let
             in
             ,
             for
             they
             said
             ,
             
               Lord
               ,
               Lord
               ,
               open
               vnto
               vs.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             very
             like
             indeede
             ,
             and
             as
             vncertaine
             as
             the
             former
             .
             p
             These
             Virgins
             were
             part
             of
             Gods
             kingdome
             in
             profession
             ,
             but
             not
             in
             election
             ,
             and
             therefore
             neuer
             had
             iustifying
             faith
             .
             The
             perfectiō
             you
             fancie
             ,
             might
             well
             be
             attained
             to
             without
             true
             faith
             ,
             especially
             the
             profession
             of
             such
             perfection
             ,
             which
             is
             all
             that
             they
             had
             for
             ought
             that
             can
             be
             proued
             by
             the
             text
             .
          
           
             If
             you
             vnderstood
             the
             Protestants
             doctrine
             ,
             as
             well
             as
             you
             would
             seeme
             to
             doe
             ,
             you
             would
             know
             that
             we
             hold
             it
             as
             vnpossible
             to
             lose
             Charitie
             ,
             as
             to
             lose
             Faith
             ;
             affirming
             that
             
             he
             which
             hath
             not
             both
             to
             the
             end
             ,
             neuer
             had
             either
             .
             Their
             confident
             demaunding
             to
             be
             let
             in
             ,
             shewes
             rather
             their
             desire
             ,
             than
             their
             hope
             :
             and
             yet
             how
             many
             hope
             without
             true
             faith
             in
             Christ
             ?
             Is
             it
             not
             generally
             the
             case
             of
             all
             you
             Papists
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             4.
             
             
               Many
               of
               the
               princes
               beleeued
               in
               Christ
               ,
               but
               did
               not
               confesse
               him
               ,
               for
            
             
             
               they
               loued
               more
               the
               glory
               of
               men
               then
               the
               glory
               of
               God.
            
             What
             can
             bee
             more
             euident
             ,
             then
             that
             these
             men
             had
             faith
             :
             when
             the
             holy
             Ghost
             saith
             expresly
             that
             they
             beleeued
             in
             Christ
             which
             is
             the
             onely
             acte
             of
             faith
             ?
             And
             yet
             were
             destitute
             of
             charitie
             ,
             which
             preferreth
             the
             glory
             and
             seruice
             of
             God
             ,
             before
             all
             things
             in
             this
             world
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             They
             might
             q
             rest
             vpon
             him
             as
             the
             Messiah
             ,
             and
             yet
             not
             to
             iustification
             :
             for
             who
             knowes
             not
             that
             the
             Iewes
             ,
             and
             especially
             the
             princes
             or
             chiefe
             men
             amongst
             them
             ,
             look●
             for
             the
             Messiah
             ,
             as
             a
             temporall
             deliuerer
             ,
             not
             as
             a
             spirituall
             Sauiour
             ?
             Beside
             ,
             they
             might
             haue
             a
             true
             iustifying
             faith
             ,
             and
             loue
             too
             ,
             and
             yet
             be
             led
             away
             ,
             in
             this
             point
             ,
             by
             vaine
             glorie
             ,
             or
             feare
             ,
             as
             r
             Nicodemus
             was
             ,
             who
             came
             to
             Christ
             by
             night
             ;
             and
             s
             Peter
             ,
             who
             denied
             his
             Sauiour
             by
             swearing
             and
             cursing
             ,
             and
             yet
             lost
             not
             either
             his
             faith
             or
             charitie
             by
             it
             ,
             though
             he
             sinned
             grieuously
             against
             both
             faith
             and
             charitie
             ,
             in
             that
             fearefull
             deniall
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             5.
             
             This
             place
             of
             S.
             
               Iames.
               (
               What
               shall
               it
               profit
               my
               brethren
               if
               any
               man
               say
               that
               he
               hath
               faith
               ,
               but
               hath
               not
               vvorkes
               :
            
             what
             ,
             
               shall
               his
               faith
               be
               able
               to
            
             
             
               saue
               ?
            
             )
             Supposeth
             very
             playnelie
             ,
             that
             a
             man
             may
             haue
             faith
             without
             good
             workes
             ,
             that
             is
             ,
             without
             charitie
             ,
             but
             that
             it
             shall
             auaile
             him
             nothing
             .
          
           
             You
             suppose
             that
             which
             will
             neuer
             be
             prooued
             ,
             that
             the
             Apostle
             takes
             works
             for
             charitie
             .
             Doe
             you
             thinke
             that
             they
             ,
             against
             whom
             the
             Apostle
             writes
             ,
             would
             grant
             that
             they
             were
             without
             the
             loue
             of
             God
             ?
             The
             Gnosticks
             were
             neuer
             so
             absurd
             .
             But
             the
             question
             was
             ,
             whether
             a
             man
             that
             profest
             Iesus
             Christ
             to
             bee
             the
             Sauiour
             of
             the
             world
             ,
             were
             not
             by
             this
             saued
             ,
             how
             lewdly
             soeuer
             he
             demeaned
             himselfe
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Caluin
             saith
             that
             the
             Apostle
             speakes
             of
             a
             shadow
             of
             faith
             ,
             which
             is
             a
             bare
             knowledge
             of
             the
             articles
             of
             our
             creed
             ,
             but
             not
             of
             a
             iustifying
             faith
             .
             
             Without
             doubt
             hee
             was
             little
             acquainted
             with
             that
             kinde
             of
             faith
             ,
             by
             which
             Protestants
             be
             iustified
             :
             but
             he
             directly
             speakes
             of
             such
             a
             faith
             ,
             as
             Abraham
             was
             iustified
             by
             :
             saying
             .
             
               That
               that
               faith
               did
               worke
               vvith
               his
               vvorkes
               ,
               and
               vvas
               made
               perfect
               by
               the
               vvorkes
               .
            
             Was
             this
             but
             a
             shadow
             of
             faith
             ?
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             Caluin
             saith
             truly
             ,
             that
             the
             Apostle
             speaks
             of
             a
             dead
             faith
             ,
             which
             (
             we
             say
             )
             can
             iustifie
             no
             man
             ;
             and
             of
             faith
             in
             profession
             ,
             not
             in
             truth
             .
             The
             former
             is
             plaine
             ;
             t
             
               Faith
               if
               it
               haue
               no
               workes
               ,
               is
               dead
               in
               it selfe
               .
            
             u
             
               Faith
               without
               workes
               ,
               is
               dead
               .
            
             The
             latter
             appeares
             thus
             :
             x
             
               Though
               a
               man
               sa●
               he
               haue
               faith
               .
            
             y
             
               Shew
               me
               thy
               faith
               by
               thy
               workes
               .
            
             You
             answere
             ,
             he
             was
             little
             acquainted
             with
             our
             kinde
             of
             faith
             .
             When
             you
             can
             prooue
             he
             tolde
             you
             so
             ,
             I
             will
             beleeue
             you
             .
             But
             you
             adde
             further
             :
             
               That
               he
               speakes
               directly
               of
               such
               a
               faith
               as
               Abraham
               was
               iustified
               by
               .
            
             True
             :
             for
             of
             such
             a
             faith
             these
             men
             did
             make
             profession
             .
             Therefore
             the
             Apostle
             shewes
             ,
             that
             this
             faith
             of
             Abraham
             was
             a
             liuing
             faith
             ,
             that
             wrought
             by
             charitie
             ,
             and
             was
             acknowledged
             by
             God
             himselfe
             to
             be
             such
             ,
             in
             regard
             of
             the
             workes
             issuing
             from
             it
             ;
             such
             as
             theirs
             is
             not
             ,
             if
             it
             haue
             no
             workes
             ,
             which
             are
             the
             euidences
             of
             a
             true
             faith
             ,
             as
             z
             breathing
             is
             a
             certaine
             proofe
             of
             life
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             they
             reply
             that
             this
             faith
             is
             likened
             vnto
             the
             faith
             of
             the
             Diuell
             ,
             &
             therefore
             cannot
             be
             a
             iustifying
             faith
             :
             that
             followeth
             not
             ;
             for
             an
             excellent
             good
             thing
             ,
             may
             be
             like
             vnto
             a
             badde
             in
             some
             things
             ,
             as
             diuels
             in
             nature
             are
             not
             onely
             like
             ,
             but
             the
             very
             same
             as
             Angels
             bee
             :
             euen
             so
             a
             full
             Christian
             faith
             may
             be
             well
             likened
             vnto
             a
             diuels
             faith
             ,
             when
             it
             is
             naked
             and
             voyd
             of
             good
             works
             in
             tvvo
             points
             :
             First
             ,
             in
             both
             there
             is
             a
             perfect
             knovvledge
             of
             all
             things
             reuealed
             :
             Secondly
             ,
             this
             knovvledge
             shall
             not
             stead
             them
             anie
             vvhit
             ,
             but
             onely
             serue
             vnto
             their
             greater
             condemnation
             ,
             because
             that
             knovving
             the
             vvill
             of
             their
             master
             ,
             they
             did
             it
             not
             .
             And
             in
             this
             respect
             S.
             Iames
             compareth
             them
             together
             :
             Now
             there
             are
             many
             pointes
             vvherein
             these
             faiths
             doe
             differ
             ,
             but
             this
             one
             is
             principall
             .
             That
             Christians
             out
             of
             a
             goodly
             and
             deuoute
             affection
             ,
             doe
             vvillinglie
             submitte
             their
             vnderstanding
             vnto
             the
             rules
             of
             faith
             ,
             beleeuing
             things
             aboue
             humane
             reason
             ,
             yea
             such
             as
             seeme
             sometimes
             contrarie
             to
             it
             .
             But
             the
             diuell
             against
             his
             vvill
             ,
             beleeues
             all
             that
             God
             hath
             reuealed
             :
             Because
             by
             his
             naturall
             capacitie
             he
             knovves
             that
             God
             can
             teach
             ,
             nor
             testifie
             any
             vntruth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             do
             not
             say
             ,
             that
             it
             is
             likened
             to
             the
             Diuels
             faith
             ,
             but
             that
             the
             Apostle
             shevves
             them
             ,
             how
             insufficiently
             they
             reason
             ,
             from
             the
             beleeuing
             the
             truth
             of
             God
             ,
             to
             iustification
             .
             
               For
               the
               Diuels
            
             (
             saith
             he
             )
             
               beleeue
               also
            
             ;
             yea
             more
             then
             beleeue
             (
             say
             I
             )
             haue
             one
             of
             your
             preparatory
             works
             ,
             euen
             feare
             of
             damnation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Againe
             ,
             that
             faith
             may
             bee
             vvithout
             charitie
             is
             proued
             out
             of
             these
             
             vvords
             of
             the
             same
             second
             Chapter
             .
             
               Euer
               as
               the
               body
               vvithout
               the
               spirit
               is
               dead
               ,
               so
               also
               faith
               without
               vvorkes
               is
               dead
               .
            
             Hence
             thus
             I
             argue
             :
             albeit
             the
             body
             be
             dead
             vvithout
             the
             soule
             :
             yet
             is
             it
             a
             true
             naturall
             body
             in
             it selfe
             ,
             euen
             so
             faith
             is
             perfect
             in
             the
             kind
             of
             faith
             although
             vvithout
             charitie
             it
             auayle
             not
             to
             life
             euerlasting
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             answered
             you
             before
             ,
             out
             of
             Cardinall
             a
             Caietan
             ,
             that
             the
             Apostle
             speakes
             not
             of
             the
             soule
             ,
             but
             of
             b
             breath
             ;
             so
             that
             the
             comparison
             stands
             thus
             .
             
               As
               the
               ▪
               bodie
               ,
               that
               breathes
               not
               ,
               is
               dead
               :
               so
               faith
               ,
               that
               brings
               not
               forth
               good
               works
               ,
               is
               dead
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Lastly
             in
             true
             reason
             it
             is
             manifest
             that
             faith
             may
             be
             vvithout
             charity
             ,
             for
             they
             haue
             seuerall
             seates
             in
             the
             soule
             ,
             one
             being
             in
             the
             vvill
             ,
             and
             the
             
             other
             in
             the
             vnderstanding
             :
             they
             haue
             distinct
             obiectes
             ,
             faith
             respecting
             the
             truth
             of
             God
             ,
             and
             charitie
             the
             goodnes
             of
             God.
             
          
           
             Your
             reason
             is
             without
             truth
             .
             
               They
               haue
               diuers
               seats
               in
               the
               soule
               ,
               and
               distinct
               obiects
               ;
               therefore
               the
               one
               may
               be
               without
               the
               other
               .
            
             First
             ,
             I
             deny
             the
             Antecedent
             ,
             in
             respect
             of
             the
             former
             part
             thereof
             .
             For
             faith
             that
             iustifies
             is
             not
             in
             the
             vnderstanding
             ,
             but
             in
             the
             will
             :
             secondly
             I
             deny
             your
             consequence
             altogether
             ;
             because
             it
             proues
             no
             more
             ,
             but
             only
             that
             there
             is
             no
             naturall
             necessity
             of
             their
             being
             together
             ,
             in
             regard
             of
             each
             other
             .
             Our
             doctrine
             is
             ,
             that
             they
             are
             alwaies
             ioyned
             ,
             because
             the
             spirit
             ,
             that
             giues
             a
             man
             faith
             to
             iustification
             ,
             doth
             also
             giue
             him
             true
             inherent
             righteousnes
             ,
             together
             with
             that
             faith
             in
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Neither
             doth
             faith
             necessarily
             suppose
             charitie
             ,
             as
             charitie
             doth
             faith
             ,
             for
             vve
             cannot
             loue
             him
             of
             vvhom
             vvee
             neuer
             heard
             .
             Neither
             yet
             doth
             charitie
             naturally
             flovv
             out
             of
             faith
             ,
             but
             by
             due
             consideration
             of
             the
             goodnes
             of
             God
             ,
             and
             of
             his
             benefits
             &
             loue
             towards
             vs
             ,
             into
             which
             good
             and
             deuoute
             considerations
             ,
             fevv
             men
             doe
             enter
             ,
             in
             comparison
             of
             them
             vvho
             are
             led
             into
             the
             broade
             vvay
             of
             iniquity
             through
             their
             inordinate
             passions
             .
             This
             according
             to
             the
             truth
             ,
             and
             yet
             more
             different
             in
             the
             Protestants
             opinion
             :
             for
             faith
             laies
             hold
             on
             Christs
             righteousnes
             ,
             and
             receiues
             that
             in
             .
             But
             charitie
             can
             receiue
             nothing
             in
             ,
             as
             M.
             Perkins
             witnesseth
             .
             
             But
             giues
             it selfe
             forth
             in
             all
             duties
             of
             the
             first
             and
             second
             table
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             like
             answer
             I
             make
             to
             the
             other
             two
             points
             that
             follow
             .
             
               Faith
               doth
               not
            
             (
             say
             you
             )
             
               necessarily
               suppose
               charity
               ,
               as
               charitie
               doth
               faith
               ;
               neither
               doth
               charity
               naturally
               flow
               out
               of
               faith
               .
            
             What
             then
             ?
             therefore
             is
             not
             euery
             man
             sanctified
             ,
             that
             is
             iustified
             ,
             I
             deny
             the
             consequence
             :
             he
             c
             that
             beleeues
             in
             Christ
             ,
             hath
             the
             spirit
             of
             Christ
             ,
             and
             where
             he
             is
             ,
             there
             is
             sanctification
             .
          
           
           
             That
             with
             you
             adde
             of
             the
             impossiblity
             of
             our
             saluation
             ,
             if
             I
             rightly
             vnderstand
             it
             (
             which
             I
             can
             hardly
             do
             ,
             it
             is
             so
             confused
             )
             is
             not
             to
             the
             purpose
             ,
             yet
             we
             may
             conclude
             ,
             out
             of
             the
             former
             part
             of
             the
             discourse
             ,
             as
             before
             ,
             
               Faith
               receiues
               in
               ,
               charitie
               doth
               not
               ;
               therefore
               they
               are
               not
               alwaies
               together
               .
            
             The
             consequence
             is
             naught
             ,
             as
             if
             vertues
             of
             diuers
             effects
             could
             not
             be
             giuen
             by
             the
             spirit
             ,
             at
             one
             time
             ,
             and
             alwaies
             keepe
             together
             in
             the
             soule
             iustified
             ,
             and
             sanctified
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             Sir
             ,
             if
             they
             could
             not
             applie
             vnto
             themselues
             Christs
             righteousnes
             ,
             without
             fulfilling
             all
             duties
             of
             the
             first
             and
             second
             table
             :
             they
             should
             neuer
             applie
             it
             to
             them
             ,
             for
             they
             hould
             it
             impossible
             to
             fulfill
             all
             those
             duties
             ,
             so
             that
             this
             necessarie
             linking
             of
             charity
             with
             faith
             :
             maketh
             their
             saluation
             not
             only
             very
             euill
             assured
             ,
             but
             altogither
             impossible
             ,
             for
             charitie
             is
             the
             fulnes
             of
             the
             law
             ,
             which
             they
             hold
             impossible
             ,
             and
             then
             if
             the
             assurance
             of
             their
             saluation
             ,
             must
             needs
             be
             ioyned
             with
             such
             an
             impossibilitie
             ,
             
             they
             may
             assure
             themselues
             ,
             that
             by
             that
             faith
             ,
             they
             can
             neuer
             come
             to
             saluation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             will
             do
             the
             best
             I
             can
             to
             vnderstand
             and
             examine
             what
             you
             say
             in
             this
             discourse
             ,
             wherein
             (
             me
             thinkes
             )
             you
             would
             perswade
             vs
             ,
             that
             this
             linking
             of
             faith
             and
             charity
             together
             ,
             makes
             our
             saluation
             altogether
             impossible
             ,
             because
             it
             requires
             of
             vs
             the
             fulfilling
             of
             the
             law
             ,
             that
             we
             may
             thereby
             ,
             applie
             Christs
             righteousnes
             to
             our selues
             ;
             which
             we
             hold
             to
             be
             impossible
             .
             Now
             ,
             vpon
             this
             impossibilitie
             ,
             it
             should
             follow
             ,
             (
             in
             your
             opinion
             )
             that
             we
             may
             assure
             our selues
             ,
             we
             can
             neuer
             come
             to
             saluation
             by
             this
             faith
             .
             All
             the
             matter
             lies
             in
             this
             proposition
             ,
             that
             the
             ioyning
             of
             these
             vertues
             exacts
             the
             fulfilling
             of
             the
             law
             ,
             to
             applie
             Christ
             by
             ,
             which
             hath
             no
             kind
             of
             truth
             in
             it
             :
             for
             first
             ,
             the
             hauing
             of
             charitie
             doth
             not
             bind
             vs
             to
             keepe
             the
             law
             ,
             but
             enables
             vs
             in
             some
             measure
             to
             that
             dutie
             ,
             which
             we
             were
             bound
             to
             before
             .
             Secondlie
             ,
             it
             is
             not
             the
             lincking
             of
             these
             two
             that
             doth
             enable
             vs
             ,
             but
             the
             hauing
             of
             charitie
             ,
             that
             is
             of
             iustifying
             grace
             .
             Lastlie
             ,
             though
             they
             come
             and
             stay
             together
             :
             yet
             haue
             they
             as
             their
             seuerall
             natures
             ,
             and
             effects
             ,
             so
             their
             seuerall
             ends
             also
             ;
             faith
             seruing
             to
             obtaine
             iustification
             ,
             charity
             to
             cause
             a
             holy
             conuersation
             .
             If
             I
             haue
             mistaken
             you
             ,
             it
             is
             against
             my
             will●
             ;
             if
             there
             be
             any
             thing
             else
             in
             it
             ,
             that
             may
             make
             for
             you
             or
             against
             vs
             ,
             let
             me
             know
             it
             ,
             and
             I
             will
             yeeld
             to
             it
             ,
             or
             answere
             it
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Let
             vs
             annex
             vnto
             these
             plaine
             authorities
             of
             holy
             Scripture
             ,
             one
             euident
             
             testimonie
             of
             Antiquitie
             :
             That
             most
             incorrupti●…
             S.
             Augustine
             saith
             flatly
             ,
             
               That
               faith
               may
               well
               be
               vvithout
               charitie
               ,
               but
               it
               cannot
               profile
               vs
               vvithout
               charitie
               .
            
             And
             ,
             
               That
               one
               God
               is
               vvorshipped
               sometimes
               out
               of
               the
               Church
               ,
            
             but
             that
             vnskilfully
             ,
             yet
             is
             it
             he
             .
             Also
             that
             one
             faith
             is
             had
             without
             charitie
             ,
             and
             that
             also
             out
             of
             the
             Church
             ,
             neither
             therfore
             is
             not
             faith
             :
             For
             there
             is
             one
             God
             ,
             one
             Faith
             ,
             one
             Baptisme
             ,
             and
             one
             i●●aculate
             Catholike
             Church
             :
             in
             which
             God
             is
             not
             serued
             only
             ,
             but
             in
             which
             only
             ,
             he
             is
             truly
             serued
             :
             neither
             in
             which
             alone
             ,
             faith
             is
             kept
             ●…n
             which
             only
             ,
             faith
             is
             kept
             with
             charitie
             .
             So
             that
             faith
             ,
             and
             that
             only
             true
             faith
             ,
             of
             which
             the
             Apostle
             speaketh
             ,
             
               One
               God
               ,
               one
               faith
            
             ,
             may
             be
             ,
             and
             is
             an
             many
             without
             charitie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             d
             the
             former
             place
             alleaged
             ,
             Augustine
             hath
             no
             such
             word
             ;
             and
             if
             he
             had
             ,
             the
             answere
             is
             easie
             ,
             that
             he
             speakes
             not
             of
             that
             faith
             ,
             wherby
             we
             trust
             in
             God
             for
             iustification
             ,
             but
             of
             that
             which
             is
             onelie
             an
             acknowledgement
             of
             the
             truth
             of
             Scripture
             .
          
           
             In
             e
             the
             later
             thus
             he
             writes
             .
             
               As
               one
               God
               is
               worshipped
               ignorantly
               ,
               euen
               out
               of
               the
               Church
               ,
               neither
               therefore
               is
               not
               he
               ;
               so
               one
               faith
               is
               had
               without
               charity
               ,
               euen
               out
               of
               the
               Church
               ,
               neither
               therefore
               is
               not
               it
               .
               For
               there
               is
               one
               God
               ,
               one
               faith
               ,
               one
               Baptisme
               ,
               one
               incorrupt
               Catholike
               Church
               ,
               not
               in
               which
               alone
               God
               is
               worshipped
               ,
               but
               in
               which
               alone
               one
               God
               is
            
             f
             
               rightly
               worshipped
               ;
               nor
               in
               which
               alone
               one
               faith
               is
               held
               ,
               but
               in
               which
               alone
               one
               faith
               with
               charity
               is
               held
               ;
               nor
               in
               which
               alone
               one
               Baptisme
               is
               had
               ,
               but
               in
               which
               alone
               one
               Baptisme
               is
            
             g
             
               healthfully
               had
            
             .
             In
             which
             discourse
             any
             man
             may
             see
             ,
             that
             Austin
             speakes
             of
             such
             a
             faith
             ,
             as
             beleeues
             the
             truth
             of
             Scripture
             .
             To
             which
             purpose
             ,
             a
             little
             before
             he
             shewed
             ,
             
               that
               the
               Diuels
               also
               had
               the
               same
               faith
               ,
               or
               at
               least
               ,
               beleeued
               the
               same
               things
               of
               Christ
               ,
               that
               we
               doe
               in
               the
               Church
               .
            
             And
             this
             faith
             ,
             which
             is
             indeed
             the
             same
             ,
             the
             Apostle
             speakes
             of
             ,
             may
             be
             ,
             and
             is
             often
             ,
             without
             charitie
             .
             And
             yet
             by
             your
             leaue
             ,
             a
             man
             may
             reasonablie
             doubt
             ,
             whether
             this
             assent
             to
             the
             Scripture
             ,
             be
             wrought
             by
             the
             spirit
             of
             God
             ,
             in
             euery
             one
             that
             professeth
             religion
             ,
             according
             to
             the
             truth
             of
             his
             perswasion
             ;
             and
             be
             not
             rather
             in
             many
             an
             opinion
             receiued
             from
             mē
             ,
             as
             for
             the
             most
             part
             ,
             amongst
             you
             Papists
             ;
             who
             rest
             vpon
             the
             authoritie
             of
             men
             ,
             vnder
             the
             name
             of
             the
             Church
             ,
             in
             this
             very
             point
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             Protestants
             bold
             asseuerations
             ,
             that
             they
             cannot
             be
             parted
             ,
             are
             great
             :
             but
             their
             proofes
             very
             slender
             ,
             and
             scarce
             worth
             the
             disprouing
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             becomes
             a
             Christian
             to
             be
             bold
             in
             matters
             of
             faith
             ,
             especiallie
             when
             it
             is
             gaine-said
             .
             What
             our
             proofes
             are
             ,
             it
             shall
             better
             be
             seene
             hereafter
             ,
             if
             it
             please
             God.
             In
             the
             meane
             while
             ,
             how
             strong
             yours
             are
             ,
             set
             euery
             man
             iudge
             with
             indifferencie
             .
          
        
         
           
             THAT
             FAITH
             MAY
             BE
             WITHOVT
             good
             Workes
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             THe
             first
             ,
             
               He
               that
               hath
               not
               care
               of
               his
               ovvne
               ,
               hath
               denied
               his
               faith
               :
               therfore
            
             
             
               saith
               includeth
               that
               good
               vvorke
               ,
               of
               prouiding
               for
               our
               owne
               :
            
          
           
             Ans.
             That
             faith
             there
             seemes
             to
             signifie
             ,
             not
             that
             faith
             whereby
             we
             beleeue
             all
             things
             reuealed
             ,
             or
             the
             Protestants
             the
             certainty
             of
             their
             saluation
             :
             but
             for
             fidelity
             ,
             and
             faithfull
             performance
             ,
             of
             that
             which
             we
             haue
             promised
             in
             Bapti●me
             ,
             which
             is
             to
             keepe
             all
             Gods
             commandements
             one
             of
             the
             which
             ,
             is
             to
             prouide
             for
             our
             children
             ,
             and
             for
             them
             that
             we
             haue
             charge
             of
             :
             so
             that
             he
             who
             hath
             no
             such
             care
             ouer
             his
             owne
             charge
             ,
             hath
             denied
             his
             faith
             :
             that
             is
             ,
             violated
             his
             promise
             in
             Baptisme
             .
             There
             is
             also
             another
             ordinary
             answere
             supposing
             faith
             to
             be
             taken
             there
             for
             the
             Christian
             beleefe
             ,
             to
             wit
             ,
             that
             one
             may
             deny
             his
             faith
             two
             waies
             :
             either
             in
             flat
             denying
             any
             article
             of
             faith
             ,
             or
             by
             doing
             something
             that
             is
             contrary
             to
             the
             doctrine
             of
             our
             faith
             .
             Now
             he
             that
             hath
             no
             care
             of
             his
             owne
             ,
             doth
             not
             deny
             any
             article
             of
             his
             faith
             ,
             but
             committeth
             a
             fact
             contrary
             to
             the
             doctrine
             of
             his
             faith
             :
             so
             that
             not
             faith
             ,
             but
             the
             doctrine
             of
             faith
             ,
             or
             our
             promise
             in
             Baptisme
             ,
             includeth
             good
             workes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             These
             reasons
             are
             such
             ,
             as
             (
             to
             my
             best
             remembrance
             )
             I
             
             neuer
             read
             in
             any
             Protestant
             to
             this
             purpose
             ,
             if
             you
             haue
             ,
             you
             should
             haue
             quoted
             the
             places
             .
             But
             howsoeuer
             ,
             (
             I
             thinke
             )
             neither
             we
             ,
             nor
             you
             ,
             will
             be
             bound
             to
             maintaine
             all
             the
             arguments
             ,
             that
             haue
             been
             brought
             ,
             in
             all
             questions
             ,
             to
             proue
             the
             doctrines
             we
             seuerally
             hold
             :
             If
             it
             had
             bin
             your
             purpose
             ,
             to
             deale
             throughly
             in
             this
             point
             ,
             you
             might
             haue
             found
             out
             better
             reasons
             then
             these
             ,
             though
             not
             better
             for
             your
             turne
             .
             If
             you
             aske
             where
             ?
             I
             will
             shew
             you
             ,
             God
             willing
             ,
             in
             another
             treatise
             .
             For
             the
             answering
             of
             these
             arguments
             ,
             is
             nothing
             to
             Master
             Perkins
             reformed
             Catholike
             ,
             nor
             the
             reason
             of
             any
             moment
             :
             but
             as
             it
             may
             well
             be
             suspected
             ,
             of
             your
             owne
             deuising
             :
             that
             you
             might
             make
             babies
             to
             dallie
             with
             all
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             2
             
               There
               are
               among
               you
               that
               beleeue
               not
               ;
               for
               he
               knovv
               vvho
               beleeued
               ,
            
             
             
             
               and
               vvho
               was
               to
               betray
               him
               :
            
             Opposing
             treason
             to
             faith
             ,
             as
             if
             he
             had
             said
             :
             faith
             conteined
             in
             it selfe
             fidelitie
             .
             This
             Argument
             is
             farre
             fetched
             ,
             and
             
             little
             worth
             .
             For
             albeit
             faith
             hath
             not
             fidelitie
             and
             loue
             alwaies
             necessarily
             ioyned
             with
             it
             ,
             yet
             falling
             from
             faith
             ,
             may
             well
             draw
             after
             it
             ,
             hatred
             and
             treason
             :
             yea
             ordinarily
             wickednes
             goeth
             before
             falling
             from
             faith
             ,
             and
             is
             the
             cause
             of
             it
             :
             which
             was
             Iudas
             case
             ,
             whom
             our
             Sauiour
             there
             taxed
             ,
             for
             he
             blinded
             with
             coue●ousnesse
             ,
             did
             not
             beleeue
             Christs
             Doctrine
             of
             the
             blessed
             Sacrament
             ,
             and
             by
             incredulity
             opened
             the
             Diuell
             a
             high
             way
             to
             his
             hart
             ,
             to
             negotiate
             treason
             in
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             ,
             I
             demaund
             in
             what
             the
             doctrine
             of
             the
             Sacraments
             could
             hinder
             Iudas
             from
             growing
             rich
             ,
             that
             the
             fault
             of
             his
             not
             beleeuing
             it
             ,
             should
             lye
             vpon
             his
             couetousnes
             ?
             Secondly
             I
             wonder
             how
             it
             can
             be
             proued
             ,
             that
             Iudas
             did
             not
             beleeue
             it
             ?
             If
             you
             ground
             your
             conceipt
             vpon
             that
             of
             h
             Iohn
             ,
             as
             it
             is
             likly
             you
             do
             ,
             first
             proue
             that
             our
             Sauiour
             spake
             there
             of
             the
             Sacrament
             .
             Thirdly
             ,
             it
             is
             not
             plaine
             by
             anie
             place
             of
             Scripture
             ,
             that
             Iudas
             vnbeleefe
             in
             that
             doctrine
             ,
             opened
             the
             way
             to
             the
             Diuell
             ;
             nay
             rather
             the
             text
             laies
             the
             blame
             vpon
             his
             i
             couetousnes
             ,
             k
             and
             malice
             ,
             stirred
             vp
             by
             our
             Sauiours
             defect
             of
             Mary
             against
             him
             ,
             when
             she
             had
             bestowed
             such
             costlie
             oyntments
             vpon
             him
             ,
             in
             Bethania
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             3
             They
             obiect
             that
             .
             
               VVho
               saith
               bee
               knovves
               God
               ,
               and
               doth
               not
               keepe
            
             
             
               his
               commandements
               is
               a
               lyar
            
             .
          
           
             Ans.
             He
             is
             then
             a
             lyar
             in
             graine
             who
             professing
             the
             only
             true
             knowledge
             of
             God
             ,
             yet
             blusheth
             not
             to
             say
             ,
             that
             it
             is
             impossible
             to
             keepe
             his
             commandements
             :
             but
             to
             the
             obiection
             ,
             knowing
             God
             in
             that
             place
             ,
             is
             taken
             for
             louing
             of
             God
             ,
             as
             
               I
               knovv
               ye
               not
            
             :
             that
             is
             ,
             
               I
               loue
               you
               not
            
             .
             Our
             
             Lord
             knowes
             the
             way
             of
             the
             iust
             :
             that
             is
             approues
             it
             ,
             loues
             it
             ,
             so
             he
             that
             knowes
             God
             ,
             keepes
             his
             commandements
             ,
             as
             Christ
             himselfe
             testifieth
             .
             
               Jf
               any
               loue
               me
               ,
               he
               vvill
               keepe
               my
               vvord
               .
               And
               he
               that
               loueth
               me
               not
               ,
               vvill
               not
               keepe
               my
               vvords
               .
            
          
           
             Lastly
             ,
             they
             say
             with
             S.
             
               Paul.
               That
               the
               iust
               man
               liueth
               by
               faith
               .
            
             But
             if
             faith
             giue
             life
             ,
             then
             it
             cannot
             be
             without
             charity
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Ans.
             That
             faith
             in
             a
             iust
             man
             is
             not
             without
             hope
             and
             charity
             ,
             by
             all
             
             which
             conioyned
             he
             liueth
             ,
             and
             not
             by
             faith
             alone
             .
             But
             faith
             is
             in
             a
             sinfull
             and
             vniust
             man
             ,
             without
             charitie
             :
             who
             holding
             fast
             his
             former
             beleefe
             ,
             doth
             in
             transgressing
             Gods
             commaundements
             ,
             breake
             the
             bands
             of
             charitie
             .
             And
             so
             it
             remaines
             most
             certaine
             ,
             that
             faith
             may
             be
             and
             too
             too
             often
             is
             without
             the
             sacred
             society
             of
             charitie
             .
          
           
             These
             obiections
             were
             not
             worth
             the
             making
             ;
             neither
             will
             I
             wast
             time
             and
             paper
             in
             examining
             your
             answeres
             to
             them
             .
          
        
      
       
         
         
           The
           fifth
           poynt
           .
           Of
           Merits
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           By
           merit
           ,
           vnderstand
           any
           thing
           ,
           or
           any
           worke
           ,
           whereby
           Gods
           fauour
           and
           life
           euerlasting
           is
           procured
           :
           and
           that
           for
           the
           dignitie
           and
           excellencie
           of
           the
           worke
           or
           thing
           done
           :
           or
           ,
           a
           good
           worke
           done
           ,
           binding
           him
           that
           receiueth
           it
           to
           repaie
           the
           like
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           Obserue
           that
           three
           things
           are
           necessarie
           to
           make
           a
           worke
           meritorious
           .
           First
           ,
           that
           the
           worker
           be
           the
           adopted
           Sonne
           of
           God
           ,
           and
           in
           the
           state
           of
           grace
           .
           Secondly
           ,
           that
           the
           worke
           proceed
           from
           grace
           ,
           and
           be
           referred
           to
           the
           honor
           of
           God.
           The
           third
           ,
           is
           the
           promise
           of
           God
           through
           Christ
           ,
           to
           reward
           the
           worke
           .
           And
           because
           our
           aduersaries
           either
           ignorantly
           
           or
           of
           malice
           do
           slaunder
           this
           our
           Doctrine
           ,
           in
           saying
           vntruly
           ,
           that
           we
           trust
           not
           in
           Christs
           merits
           ,
           nor
           need
           not
           Gods
           mercy
           for
           our
           saluation
           ,
           but
           will
           purchase
           it
           by
           our
           owne
           workes
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           We
           charge
           you
           ,
           and
           that
           trulie
           without
           ignorance
           ,
           or
           slaunder
           ,
           and
           according
           to
           your
           doctrine
           of
           merits
           ,
           that
           you
           need
           neither
           Christs
           merits
           ,
           nor
           Gods
           mercie
           ,
           for
           so
           much
           of
           your
           purchase
           of
           euerlasting
           life
           ,
           as
           is
           made
           by
           good
           workes
           .
           For
           if
           your
           workes
           be
           such
           ,
           as
           that
           l
           in
           the
           rigour
           of
           iustice
           ,
           they
           deserue
           euerlasting
           life
           as
           wages
           ,
           what
           neede
           they
           either
           Christs
           blood
           ,
           or
           Gods
           mercie
           to
           make
           them
           meritorious
           ?
           The
           m
           vse
           of
           Christs
           blood
           ,
           is
           to
           wash
           away
           sinne
           .
           Where
           there
           is
           no
           sin
           ,
           what
           should
           Christs
           blood
           doe
           ?
           n
           
             Now
             to
             him
             that
             workes
             ,
             the
             wages
             is
             not
             counted
             of
             fauour
             ,
             but
             of
             debt
             .
          
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           I
           will
           here
           set
           downe
           what
           the
           Councell
           of
           T●ent
           doth
           teach
           concerning
           merits
           .
           
             Life
             euerlasting
             is
             to
             be
             proposed
             to
             them
             that
             vvorke
             vvell
             ,
             and
             hope
             well
             to
             the
             end
             :
             both
             as
             grace
             ,
             of
             mercy
             promised
             to
             the
             Sonnes
             of
             God
             through
             Christ
             Iesus
             ,
             and
             as
             a
             reward
             by
             the
             promise
             of
             the
             same
             God
             to
             be
             faithfully
             rendred
             vnto
             their
             vvorkes
             and
             merits
             ,
          
           So
           that
           we
           hold
           eternall
           life
           to
           be
           both
           a
           grace
           ;
           aswell
           in
           respect
           of
           Gods
           gree
           promise
           through
           Christ
           ,
           as
           also
           for
           that
           the
           first
           grace
           (
           out
           of
           which
           they
           issue
           )
           was
           freely
           bestowed
           vpon
           vs.
           And
           that
           also
           it
           is
           a
           reward
           in
           iustice
           ,
           due
           partly
           by
           the
           promise
           of
           God
           ,
           and
           in
           part
           of
           the
           dignity
           of
           good
           workes
           .
           Vnto
           the
           worker
           ,
           if
           he
           perseuere
           and
           hold
           on
           vnto
           the
           end
           of
           his
           life
           ,
           or
           by
           truerepentance
           lise
           to
           the
           same
           estate
           againe
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           The
           Councell
           of
           Trent
           hath
           (
           as
           much
           as
           well
           it
           could
           )
           made
           a
           shew
           of
           some
           reformation
           ;
           but
           indeed
           retained
           (
           for
           
           the
           most
           part
           )
           the
           former
           errours
           of
           her
           Antichristian
           Church
           ,
           you
           also
           (
           to
           mend
           the
           matter
           )
           according
           to
           the
           policie
           of
           the
           craftie
           Councell
           ,
           picke
           out
           a
           sentence
           and
           propound
           it
           ,
           as
           the
           whole
           doctrine
           of
           the
           Councell
           concerning
           merits
           .
           The
           same
           afterward
           you
           expound
           ;
           but
           so
           as
           that
           neithe
           text
           ,
           nor
           the
           glosse
           are
           sufficient
           to
           make
           your
           whole
           doctrine
           knowne
           to
           vs.
           For
           whereas
           you
           claime
           heauen
           of
           God
           ,
           as
           wages
           due
           to
           the
           deserts
           of
           your
           workes
           ,
           here
           is
           no
           mention
           but
           only
           of
           reward
           ;
           yet
           somwhat
           is
           slipt
           from
           you
           ,
           whereby
           the
           Councels
           dealing
           may
           well
           grow
           into
           suspition
           .
           For
           whereas
           that
           sayes
           no
           more
           but
           ,
           
             that
             it
             is
             a
             reward
             ,
             by
             the
             promise
             of
             God
             to
             be
             faithfully
             rendred
             to
             their
             workes
             and
             merits
             :
          
           you
           tel
           vs
           ,
           
             that
             it
             is
             a
             reward
             in
             iustice
             ,
             due
             partly
             by
             the
             promise
             of
             God
             ,
             and
             in
             part
             ,
             for
             the
             dignitie
             of
             good
             works
             .
          
           Where
           I
           would
           faine
           know
           of
           you
           ,
           how
           you
           part
           this
           debt
           ?
           what
           part
           is
           due
           vpon
           promise
           ,
           what
           vpon
           desert
           ?
           For
           it
           may
           wel
           be
           ,
           though
           the
           reward
           be
           due
           vpon
           promise
           ,
           now
           God
           hath
           promised
           that
           it
           was
           simplie
           due
           ,
           for
           the
           dignitie
           of
           the
           worke
           ,
           whether
           God
           had
           promised
           it
           or
           no
           :
           And
           then
           it
           was
           a
           small
           fauour
           of
           God
           ,
           to
           make
           vs
           a
           promise
           of
           that
           ,
           to
           which
           we
           had
           full
           interest
           by
           desert
           ,
           before
           this
           promise
           ,
           so
           that
           he
           could
           not
           in
           iustice
           ,
           but
           pay
           vs
           our
           wages
           ,
           for
           our
           worke
           ,
           though
           he
           had
           not
           promised
           it
           .
           And
           indeed
           this
           is
           the
           verie
           maine
           point
           of
           your
           doctrine
           of
           merits
           ,
           howsoeuer
           you
           blaunch
           it
           with
           the
           name
           of
           grace
           .
           I
           proue
           it
           first
           by
           the
           Councell
           it selfe
           ,
           then
           by
           Andradius
           the
           expounder
           of
           the
           Councels
           meaning
           .
           o
           
             Seeing
             that
             Christ
             Iesus
          
           (
           sayes
           the
           Councell
           ,
           )
           *
           
             doth
             continually
             infuse
             vertues
             into
             them
             that
             are
             iustified
             ,
             as
             the
             head
             into
             the
             members
             ;
             which
             vertue
             alwaies
             goes
             before
             ,
             accompanieth
             and
             followeth
             their
             good
             workes
             ,
             and
             without
             which
             ,
             they
             could
             in
             no
             sort
             be
             acceptable
             to
             God
             ,
             and
             meritorious
             :
             we
             must
             beleeue
             ,
             that
             there
             is
             nothing
             else
             wanting
             to
             them
             that
             are
             iustified
             ,
             why
             they
             should
             not
             be
             thought
          
           p
           
             full●e
             to
             haue
             satisfied
             the
             law
             of
             God
             ,
             (
             as
             farre
             as
             the
             estate
             of
             this
             life
             requires
             )
             by
             those
             workes
             ,
          
           q
           
             that
             are
             done
             in
             God
             ;
             and
             to
             haue
             truly
             deserued
             at
             their
             time
             ,
             euerlasting
             life
             ,
             prouided
             that
             they
             depart
             in
             the
             estate
             of
             grace
             .
          
        
         
         
           Andradius
           ,
           who
           was
           present
           at
           the
           Councill
           ,
           and
           one
           that
           debated
           matters
           with
           other
           Doctors
           ,
           though
           he
           had
           no
           voyce
           in
           determining
           ,
           because
           he
           was
           not
           a
           Bishop
           :
           yet
           he
           could
           not
           chuse
           but
           perfectly
           vnderstand
           the
           poynts
           that
           were
           agreed
           vpon
           :
           otherwise
           (
           we
           may
           be
           sure
           )
           he
           should
           neuer
           haue
           been
           suffered
           to
           vndertake
           the
           defence
           of
           the
           Councill
           ,
           as
           hee
           hath
           been
           ,
           if
           not
           chosen
           to
           it
           .
           He
           then
           thus
           opens
           the
           matter
           :
           r
           
             That
             euerlasting
             felicitie
             is
             no
             lesse
             due
             to
             the
             workes
             of
             the
             righteous
             ,
             than
             euerlasting
             torments
             are
             to
             their
             sinnes
             that
             obey
             not
             the
             Gospell
             ,
             nor
             know
             God
             ;
             that
             heauenly
             felicitie
             ,
             which
             the
             Scripture
             calles
             the
             rewards
             and
             wages
             of
             the
             righteous
             ,
             is
             not
             so
             much
             freely
             and
             liberally
             bestowed
             vpon
             them
             by
             God
             ,
             as
             it
             is
             due
             to
             their
             workes
             .
          
           Which
           he
           proues
           thus
           :
           
             When
             Paul
          
           (
           saith
           s
           
             Andradius
             )
             would
             shew
             ,
             that
             Abraham
             was
             iustified
             by
             faith
             ,
             and
             not
             by
             workes
             ;
             he
             doth
             it
             especially
             by
             this
             reason
             :
          
           t
           
             To
             him
             that
             worketh
             ,
             the
             wages
             is
             not
             counted
             of
             fauour
             ,
             but
             of
             debt
             :
             therefore
             if
             Abrahams
             righteousnes
             were
             the
             wages
             of
             his
             workes
             ,
             it
             ought
             to
             be
             called
             debt
             rather
             than
             grace
             .
             For
             the
          
           a
           
             nature
             of
             wages
             is
             directly
             contrary
             to
             the
             name
             of
             grace
             .
          
           Vpon
           this
           reason
           he
           concludes
           :
           
             That
             euerlasting
             felicitie
             must
             not
             be
             counted
             according
             to
             grace
             ,
             but
             according
             to
             debt
             .
          
           And
           a
           little
           after
           :
           x
           
             Therefore
             if
             any
             wages
             be
             due
             to
             the
             worthie
             actions
             of
             the
             righteous
             ,
             there
             is
             in
             them
          
           y
           
             the
             true
             and
             whole
             nature
             of
             merit
             .
          
           This
           then
           is
           the
           doctrine
           of
           the
           Church
           of
           Rome
           concerning
           merits
           ;
           That
           the
           good
           workes
           of
           them
           that
           haue
           the
           first
           iustification
           ,
           do
           truly
           and
           wholy
           deserue
           euerlasting
           felicitie
           of
           God
           ,
           as
           wages
           due
           to
           them
           by
           debt
           ,
           not
           by
           grace
           .
           Let
           no
           man
           be
           deceiued
           ,
           because
           (
           to
           colour
           the
           matter
           )
           they
           make
           mention
           of
           vertue
           comming
           continually
           from
           Christ
           ,
           as
           from
           the
           vine
           into
           the
           branches
           :
           for
           this
           is
           nothing
           else
           but
           the
           increase
           of
           grace
           ,
           whereby
           Christians
           are
           enabled
           to
           doe
           good
           workes
           ,
           and
           added
           no
           more
           worthines
           to
           the
           action
           ,
           than
           should
           be
           in
           it
           if
           this
           grace
           were
           receiued
           from
           Christ
           all
           at
           one
           instant
           ,
           as
           (
           for
           the
           substance
           of
           it
           )
           it
           is
           at
           the
           time
           of
           our
           iustification
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           In
           infants
           baptized
           there
           is
           a
           kind
           of
           merit
           ,
           or
           rather
           dignity
           of
           adopted
           
           Sonnes
           of
           God
           ,
           by
           his
           grace
           powred
           into
           their
           soules
           in
           baptisme
           ,
           whereby
           they
           are
           made
           heires
           of
           the
           Kingdome
           of
           heauen
           ,
           but
           all
           that
           arriue
           to
           the
           yeares
           of
           discretion
           ,
           must
           by
           the
           good
           vse
           of
           the
           same
           grace
           either
           meritlife
           ,
           or
           for
           want
           of
           such
           fruit
           of
           it
           ,
           fall
           into
           the
           miserable
           state
           of
           death
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Infants
           baptized
           ,
           if
           they
           belong
           to
           Gods
           election
           ,
           haue
           indeed
           the
           prerogatiue
           to
           be
           Gods
           children
           ,
           and
           thereby
           an
           interest
           to
           the
           kingdome
           of
           heauen
           ,
           as
           their
           inheritance
           .
           All
           that
           come
           to
           yeeres
           of
           discretion
           ,
           must
           bring
           foorth
           fruites
           of
           faith
           ,
           and
           shall
           haue
           reward
           for
           them
           in
           heauen
           ,
           not
           vpon
           merit
           ,
           because
           their
           best
           workes
           are
           defectiue
           ;
           but
           only
           vpon
           Gods
           gratious
           promise
           ,
           and
           mercifull
           acceptance
           in
           Iesus
           Christ.
           
        
         
           
             Our
             consent
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Touching
             merits
             ,
             we
             consent
             in
             two
             conclusions
             with
             them
             .
             The
             first
             conclusion
             ,
             that
             merits
             are
             so
             farre
             forth
             necessarie
             ,
             that
             without
             them
             there
             can
             be
             no
             saluation
             .
          
           
             The
             second
             ,
             that
             Christ
             our
             Mediatour
             and
             Redeemer
             ,
             is
             the
             roote
             and
             fountaine
             of
             all
             merit
             .
          
        
         
           
             The
             dissent
             and
             difference
             .
          
           
             The
             Popish
             Church
             placeth
             merits
             within
             man
             ,
             making
             two
             sorts
             thereof
             :
             the
             merit
             of
             the
             person
             ,
             and
             the
             merit
             of
             the
             worke
             .
             The
             merit
             of
             the
             person
             ,
             is
             a
             dignity
             in
             the
             person
             ,
             whereby
             it
             is
             worthy
             of
             life
             euerlasting
             .
             And
             this
             (
             as
             they
             say
             )
             is
             to
             be
             found
             in
             Infants
             dying
             after
             baptisme
             ,
             who
             though
             they
             want
             good
             workes
             ,
             yet
             are
             they
             not
             voide
             of
             this
             kinde
             of
             merite
             ,
             for
             which
             they
             receiue
             the
             kingdome
             of
             heauen
             .
             The
             merit
             of
             the
             worke
             ,
             is
             a
             dignitie
             or
             excellencie
             in
             the
             worke
             ,
             whereby
             it
             is
             made
             fitte
             and
             inabled
             to
             deserue
             life
             euerlasting
             for
             the
             doer
             .
             And
             workes
             (
             as
             they
             teach
             )
             are
             meritorious
             
             two
             waies
             :
             first
             ,
             by
             couenant
             ,
             because
             God
             hath
             made
             a
             promise
             of
             reward
             vnto
             them
             :
             secondly
             ,
             by
             their
             owne
             dignitie
             ;
             for
             Christ
             hath
             merited
             that
             our
             workes
             might
             merit
             .
             And
             this
             is
             the
             substance
             of
             their
             doctrine
             .
             From
             it
             we
             dissent
             in
             these
             points
             .
          
           
             I.
             Wee
             renounce
             all
             personall
             merits
             ,
             that
             is
             ,
             all
             merits
             within
             the
             person
             of
             any
             meere
             man.
             II.
             And
             we
             renounce
             all
             merit
             of
             workes
             ,
             that
             is
             ,
             all
             merit
             of
             any
             worke
             done
             by
             any
             meere
             man
             whatsoeuer
             .
             And
             the
             true
             merit
             whereby
             wee
             looke
             to
             attaine
             the
             fauour
             of
             God
             ,
             and
             life
             euerlasting
             ,
             is
             to
             bee
             found
             in
             the
             person
             of
             Christ
             alone
             :
             who
             is
             the
             storehouse
             of
             all
             our
             merits
             :
             whose
             prerogatiue
             it
             is
             ,
             to
             bee
             the
             person
             alone
             in
             whom
             God
             is
             well
             pleased
             .
             Gods
             fauour
             is
             of
             infinite
             dignitie
             ,
             and
             no
             creature
             is
             able
             to
             do
             a
             worke
             which
             may
             counteruaile
             the
             fauour
             of
             God
             ,
             saue
             Christ
             alone
             :
             who
             by
             reason
             of
             the
             dignitie
             of
             his
             person
             ,
             being
             not
             a
             meere
             man
             but
             God-man
             ,
             or
             Man-God
             ,
             hee
             can
             doe
             such
             workes
             as
             are
             of
             endlesse
             dignitie
             euery
             way
             answerable
             to
             the
             fauour
             of
             God
             :
             and
             therefore
             sufficient
             to
             merit
             the
             same
             for
             vs.
             And
             though
             a
             merit
             or
             meritorious
             worke
             agree
             onely
             to
             the
             person
             of
             Christ
             ,
             yet
             is
             it
             made
             ours
             by
             imputation
             .
             For
             as
             his
             righteousnesse
             is
             made
             ours
             ,
             so
             are
             his
             merits
             depending
             thereon
             :
             but
             his
             righteousnesse
             is
             made
             ours
             by
             imputation
             ,
             as
             I
             haue
             shewed
             .
             Hence
             ariseth
             an
             other
             point
             ,
             namely
             that
             as
             Christs
             righteousnesse
             is
             made
             ours
             really
             by
             imputation
             to
             make
             vs
             righteous
             :
             so
             we
             by
             the
             merit
             of
             his
             righteousnesse
             imputed
             to
             vs
             ,
             doe
             merit
             and
             deserue
             life
             euerlasting
             .
             And
             this
             is
             our
             doctrine
             .
             In
             a
             word
             ,
             the
             Papists
             maintaine
             
             the
             merits
             of
             their
             owne
             workes
             :
             but
             we
             renounce
             them
             all
             ,
             and
             rest
             onelie
             on
             the
             merit
             of
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             With
             the
             former
             Catholike
             Doctrine
             M.
             Perkins
             would
             be
             thought
             to
             agree
             in
             two
             points
             .
             First
             ,
             
               That
               merits
               are
               necessary
               to
               saluation
               .
               2.
               
               That
               Christ
               is
               the
               roote
               and
               fountaine
               of
               all
               merit
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             ,
             in
             the
             poynt
             of
             our
             consent
             with
             you
             ,
             meant
             not
             merits
             ,
             as
             you
             take
             them
             ,
             and
             as
             himselfe
             before
             had
             defined
             them
             ,
             but
             onely
             as
             good
             workes
             ,
             which
             the
             ancient
             writers
             oftentimes
             call
             merits
             :
             not
             because
             they
             truly
             and
             wholy
             haue
             the
             nature
             of
             merits
             ,
             as
             z
             Andradius
             speaks
             of
             them
             ,
             but
             for
             that
             they
             are
             not
             performed
             without
             labour
             on
             our
             part
             ,
             and
             shall
             haue
             reward
             on
             Gods
             part
             in
             heauen
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             soone
             after
             like
             vnto
             a
             shrewd
             cowe
             ,
             ouerthrowes
             with
             his
             heele
             the
             good
             milke
             he
             had
             giuen
             before
             .
             Renouncing
             all
             merittes
             in
             euery
             man
             ,
             sauing
             only
             in
             the
             person
             of
             Christ
             :
             whose
             prerogatiue
             (
             saith
             he
             )
             it
             is
             ,
             to
             be
             the
             person
             alone
             ,
             in
             whom
             God
             is
             well
             pleased
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             dealing
             of
             yours
             is
             more
             common
             with
             you
             than
             commendable
             .
             He
             that
             meant
             plainly
             ,
             would
             take
             things
             as
             they
             lie
             ,
             as
             farre
             as
             reasonably
             he
             may
             ,
             and
             not
             draw
             matters
             out
             of
             diuers
             heads
             ,
             to
             confound
             the
             readers
             vnderstanding
             ,
             and
             hide
             the
             force
             of
             his
             aduersaries
             disputation
             .
             But
             I
             must
             be
             faine
             to
             follow
             you
             ,
             though
             you
             follow
             not
             Master
             Perkins
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Then
             he
             addeth
             ,
             that
             they
             good
             Protestants
             ,
             by
             Christs
             merits
             really
             imputed
             to
             them
             ,
             do
             merit
             life
             euerlasting
             .
             Euen
             as
             by
             his
             righteousnes
             imputed
             vnto
             them
             ,
             they
             are
             iustified
             and
             made
             righteous
             .
          
           
             To
             which
             I
             answere
             that
             we
             most
             willingly
             confesse
             our
             blessed
             Sauiours
             merits
             to
             be
             infinite
             ,
             and
             of
             such
             diuine
             efficacy
             that
             he
             hath
             not
             only
             merited
             at
             his
             Fathers
             hands
             ,
             both
             pardon
             for
             all
             faults
             ,
             and
             grace
             to
             doe
             all
             good
             workes
             :
             but
             also
             that
             his
             true
             seruants
             works
             ,
             should
             be
             meritorious
             of
             life
             euerlasting
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             our
             workes
             should
             bee
             accepted
             and
             rewarded
             of
             God
             ,
             our
             Sauiour
             hath
             merited
             ;
             but
             that
             being
             imperfect
             ,
             they
             should
             haue
             the
             true
             and
             whole
             nature
             of
             merit
             ,
             no
             infinitnes
             nor
             diuine
             efficacie
             can
             deserue
             or
             procure
             .
             For
             it
             is
             a
             manifest
             contradiction
             ,
             that
             this
             or
             that
             work
             should
             haue
             need
             of
             pardon
             ,
             and
             yet
             fully
             satisfie
             the
             law
             of
             God
             ;
             and
             by
             that
             satisfaction
             deserue
             euerlasting
             life
             ,
             as
             wages
             ,
             at
             Gods
             hands
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             As
             for
             the
             reall
             imputation
             of
             his
             merit
             to
             vs
             ,
             we
             esteeme
             as
             a
             fained
             
             imagination
             ,
             composed
             of
             contrarieties
             :
             For
             if
             it
             be
             really
             in
             vs
             ,
             why
             do
             they
             call
             it
             imputed
             ?
             and
             if
             it
             be
             ours
             only
             by
             Gods
             imputation
             ,
             then
             is
             it
             not
             in
             vs
             really
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             make
             your selfe
             more
             worke
             than
             you
             need
             .
             Master
             Perkins
             doth
             not
             say
             ,
             it
             is
             really
             in
             vs
             ,
             but
             really
             imputed
             to
             vs
             ;
             not
             ,
             as
             you
             trifle
             ,
             by
             a
             supposed
             imputation
             ,
             but
             in
             deed
             and
             truth
             ,
             wee
             being
             the
             members
             of
             Christ
             our
             head
             by
             faith
             in
             him
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Further
             to
             say
             that
             he
             only
             is
             the
             person
             in
             whom
             God
             is
             vvell
             pleased
             ,
             
             is
             to
             giue
             the
             lie
             vnto
             many
             plaine
             texts
             of
             holy
             Scriptures
             .
             Abraham
             vvas
             called
             the
             friend
             of
             God
             :
             therefore
             God
             vvas
             vvell
             pleased
             in
             him
             .
             Moses
             vvas
             his
             beloued
             .
             Dauid
             vvas
             a
             man
             according
             vnto
             his
             ovvne
             hart
             .
             God
             loued
             Christs
             Disciples
             ,
             because
             they
             loued
             him
             .
             Briefly
             all
             the
             Christians
             at
             Rome
             ,
             vvere
             truly
             called
             of
             S.
             Paul
             ,
             the
             beloued
             of
             God.
             And
             therefore
             although
             God
             be
             best
             pleased
             in
             our
             Sauiour
             ,
             and
             for
             his
             sake
             is
             pleased
             in
             all
             others
             ,
             yet
             is
             he
             not
             only
             pleased
             in
             him
             ,
             but
             in
             all
             his
             faithfull
             seruants
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             Christs
             priuiledge
             to
             be
             the
             person
             in
             whom
             God
             is
             fully
             pleased
             ,
             as
             in
             one
             who
             by
             his
             excellencie
             of
             nature
             being
             God
             euerlasting
             ,
             and
             man
             absolutely
             pure
             ,
             deserues
             his
             loue
             :
             which
             all
             other
             men
             attaine
             to
             in
             their
             measure
             ,
             not
             by
             the
             merit
             ,
             but
             acceptation
             of
             their
             persons
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             to
             that
             vvhich
             he
             saith
             that
             they
             haue
             no
             other
             meritte
             then
             Christs
             imputed
             to
             them
             ,
             as
             they
             haue
             no
             other
             righteousnesse
             ,
             but
             by
             imputation
             ,
             I
             take
             it
             to
             be
             true
             :
             and
             therefore
             they
             do
             very
             ingenuously
             and
             iustly
             ,
             renounce
             all
             kind
             of
             merittes
             in
             their
             stayned
             and
             defiled
             vvorkes
             .
             But
             let
             them
             tremble
             at
             that
             vvhich
             thereupon
             necessarily
             follovveth
             .
             It
             is
             ;
             that
             as
             they
             haue
             no
             righteousnes
             nor
             merit
             of
             heauen
             ,
             but
             only
             by
             a
             supposed
             imputation
             ,
             so
             they
             must
             looke
             for
             no
             heauen
             ,
             
             but
             by
             imputation
             :
             for
             God
             as
             a
             most
             vpright
             iudge
             vvill
             in
             the
             end
             repay
             euery
             man
             ,
             according
             to
             his
             vvorth
             :
             vvherfore
             not
             finding
             any
             ●eall
             vvorthines
             in
             Protestants
             ,
             but
             only
             in
             conceipt
             :
             his
             revvard
             shall
             be
             giuen
             them
             ansvverablie
             ,
             in
             conceipt
             only
             :
             vvhich
             is
             euidently
             gathered
             out
             of
             S.
             Augustine
             ,
             vvhere
             he
             saith
             .
             
               That
               the
               revvard
               ca●…
               goe
               before
            
             
             
               the
               merit
               ,
               not
               be
               giuen
               to
               a
               man
               before
               be
               be
               vvorthie
               of
               it
               :
               for
            
             (
             saith
             he
             )
             
               v●●at
               vvere
               more
               iniust
               then
               that
               ,
               and
               what
               is
               more
               iust
               then
               God
               ?
            
             Where
             he
             concludeth
             that
             we
             must
             not
             be
             so
             hardly
             as
             once
             to
             demaund
             ,
             much
             Iesse
             so
             impudent
             as
             to
             assure
             ourselues
             of
             that
             crovvne
             ,
             before
             vve
             haue
             deserued
             it
             .
             Seeing
             then
             that
             the
             Protestants
             by
             this
             their
             proctour
             renounce
             all
             such
             merit
             and
             desert
             ,
             they
             must
             needs
             also
             renounce
             their
             part
             of
             heauen
             ,
             and
             not
             presume
             so
             much
             as
             once
             to
             demaund
             it
             according
             
             vnto
             S.
             Augustines
             sentence
             :
             vntill
             they
             haue
             first
             renounced
             their
             erronious
             opinions
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             are
             really
             members
             of
             Christs
             mysticall
             bodie
             ,
             and
             so
             haue
             an
             interest
             in
             the
             reall
             imputation
             of
             his
             merits
             .
             Beside
             ,
             wee
             haue
             also
             true
             ,
             though
             not
             perfect
             righteousnes
             inherent
             in
             vs
             ,
             &
             good
             works
             (
             in
             some
             poore
             measure
             )
             sutable
             thereunto
             ;
             a
             according
             to
             which
             we
             certainly
             looke
             for
             our
             reward
             of
             God
             ;
             not
             for
             the
             worthines
             of
             those
             workes
             ,
             but
             for
             his
             gratious
             acceptance
             of
             them
             and
             vs
             in
             Iesus
             Christ.
             
          
           
             So
             that
             we
             demaund
             not
             our
             reward
             before
             our
             worke
             ,
             which
             Austin
             (
             after
             the
             phrase
             of
             the
             ancient
             )
             calles
             merits
             ;
             but
             denie
             our
             worke
             to
             bee
             of
             such
             a
             value
             ,
             as
             mans
             pride
             would
             make
             it
             .
             Now
             to
             requite
             your
             kindnes
             ,
             I
             beseech
             you
             by
             the
             mercies
             of
             God
             ,
             and
             the
             loue
             of
             Iesus
             Christ
             ,
             that
             you
             doe
             not
             lay
             claime
             to
             euerlasting
             life
             ,
             as
             the
             wages
             of
             seruants
             ,
             least
             it
             be
             denied
             you
             ,
             as
             an
             inheritance
             belonging
             to
             sonnes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             That
             our
             doctrine
             is
             truth
             ,
             and
             theirs
             falshoode
             ,
             I
             will
             make
             manifest
             by
             sundrie
             reasons
             ;
             and
             then
             answere
             their
             arguments
             to
             the
             contrarie
             .
          
        
         
           
             Our
             reasons
             .
          
           
             The
             first
             shall
             be
             taken
             from
             the
             properties
             and
             conditions
             that
             must
             be
             in
             a
             worke
             meritorious
             ,
             and
             they
             are
             foure
             .
             I.
             A
             man
             must
             doe
             it
             of
             himselfe
             ,
             and
             by
             himselfe
             :
             for
             if
             it
             bee
             done
             by
             an
             other
             ,
             the
             merit
             doth
             not
             properly
             belong
             to
             the
             doer
             .
             II.
             A
             man
             must
             doe
             it
             of
             his
             owne
             free-will
             and
             pleasure
             ,
             not
             of
             due
             debt
             :
             for
             when
             wee
             doe
             that
             which
             wee
             are
             bound
             to
             doe
             ,
             wee
             doe
             no
             more
             but
             our
             dutie
             .
             III.
             The
             worke
             must
             be
             done
             to
             the
             profit
             of
             an
             other
             ,
             who
             thereupon
             must
             bee
             bound
             to
             repay
             the
             like
             .
             IV.
             The
             reward
             and
             the
             worke
             must
             be
             in
             proportion
             equall
             ,
             for
             if
             the
             reward
             bee
             more
             then
             the
             
             worke
             ,
             it
             is
             not
             a
             reward
             of
             desert
             ,
             but
             a
             gift
             of
             good
             will.
             Hence
             followes
             a
             notable
             conclusion
             :
             
               That
               Christs
               manhood
               considered
               apart
               from
               his
               Godhead
               ,
               cannot
               merit
               at
               Gods
               hand
               :
               though
               it
               be
               more
               excellent
               euery
               way
               then
               all
               men
               and
               Angels
               .
            
             For
             being
             thus
             considered
             ,
             it
             doth
             nothing
             of
             it selfe
             ,
             but
             by
             grace
             receiued
             from
             the
             godhead
             :
             though
             it
             also
             bee
             without
             measure
             .
             Secondly
             Christs
             manhood
             is
             a
             creature
             ,
             and
             in
             that
             regarde
             bounde
             to
             doe
             whatsoeuer
             it
             doth
             .
             Thirdly
             ,
             Christ
             as
             man
             cannot
             giue
             any
             thing
             to
             God
             ,
             but
             that
             which
             hee
             receiued
             from
             God
             :
             therefore
             cannot
             the
             manhood
             properly
             by
             it selfe
             merit
             ,
             but
             onely
             as
             it
             is
             personally
             vnited
             vnto
             the
             godhead
             of
             the
             Sonne
             .
             And
             if
             this
             be
             so
             ,
             then
             much
             lesse
             can
             any
             meere
             man
             ,
             or
             any
             angell
             merit
             :
             yea
             it
             is
             a
             madnes
             to
             thinke
             ,
             that
             either
             our
             actions
             or
             persons
             should
             be
             capable
             of
             any
             merit
             whereby
             wee
             might
             attaine
             to
             life
             eternall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             M.
             Perkins
             ,
             vvill
             neuerthelesse
             proue
             ,
             and
             that
             by
             sundry
             reasons
             ,
             that
             their
             doctrine
             is
             the
             truth
             it selfe
             ,
             and
             ours
             falshood
             .
          
           
             First
             ,
             by
             a
             sorry
             short
             syllogisme
             containing
             more
             then
             one
             vvhole
             
             page
             .
             It
             is
             taken
             out
             of
             the
             properties
             of
             a
             meritorious
             vvorke
             :
             Which
             must
             be
             (
             saith
             he
             )
             foure
             .
             First
             ,
             
               That
               the
               worke
               be
               done
               of
               our selues
               ,
               without
               the
               helpe
               of
               another
               .
            
             Secondly
             ,
             
               That
               it
               be
               not
               othervvise
               due
               debte
               .
            
             Thirdly
             ,
             
               That
               it
               be
               done
               to
               the
               benefit
               of
               another
               .
            
             Fourthly
             ,
             
               That
               the
               worke
               and
               revvard
               be
               equall
               in
               proportion
               .
            
             These
             proprieties
             he
             sets
             dovvne
             pithagorically
             vvithout
             any
             proofe
             .
             But
             inferreth
             thereon
             ,
             as
             though
             he
             had
             proued
             them
             inuincibly
             ,
             that
             Christs
             man-hood
             seperated
             from
             the
             God-head
             cannot
             merit
             :
             because
             vvhatsoeuer
             he
             doth
             ,
             he
             doth
             it
             by
             grace
             receiued
             ,
             and
             should
             be
             othervvise
             due
             .
             He
             might
             in
             like
             manner
             as
             truly
             say
             ,
             that
             Christs
             manhood
             vnited
             to
             the
             Godhead
             could
             not
             merit
             neither
             :
             for
             he
             receiued
             his
             Godhead
             from
             his
             Father
             ,
             and
             vvhatsoeuer
             he
             doth
             is
             therefore
             his
             Fathers
             by
             due
             debte
             .
             And
             so
             the
             good
             man
             ,
             if
             he
             vvere
             let
             alone
             ,
             vvould
             disappoint
             vs
             vvholy
             of
             all
             merits
             ,
             as
             vvell
             the
             imputed
             of
             Christs
             ,
             as
             of
             all
             ours
             done
             by
             vertue
             of
             his
             grace
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             syllogisme
             that
             troubles
             you
             so
             with
             the
             length
             of
             it
             ,
             is
             this
             :
             
               
               
                 Euery
                 worke
                 that
                 merits
                 euerlasting
                 life
                 ,
                 must
                 be
                 done
                 of
                 and
                 by
                 the
                 worker
                 himselfe
                 ,
                 not
                 of
                 debt
                 ,
                 to
                 the
                 profit
                 of
                 God
                 ,
                 with
                 proportion
                 to
                 the
                 reward
                 .
              
               
                 No
                 worke
                 of
                 man
                 can
                 be
                 so
                 done
                 .
              
               
                 Therefore
                 no
                 worke
                 of
                 man
                 can
                 merit
                 euerlasting
                 life
                 .
              
            
          
           
             Is
             not
             this
             a
             perilous
             long
             syllogisme
             (
             trow
             you
             )
             to
             take
             vp
             more
             than
             a
             whole
             page
             ?
             If
             this
             great
             scholler
             ,
             that
             so
             often
             blames
             Master
             Perkins
             ignorance
             ,
             would
             (
             for
             I
             wil
             not
             doubt
             but
             he
             could
             )
             haue
             distinguished
             the
             syllogisme
             from
             the
             explication
             of
             the
             proposition
             ,
             he
             would
             not
             haue
             been
             so
             much
             offended
             with
             it
             .
             Sure
             there
             was
             small
             cause
             hee
             should
             be
             ,
             if
             he
             say
             truly
             afterward
             ,
             that
             Master
             Perkins
             reason
             was
             nakedly
             proposed
             ;
             or
             trie
             whether
             himselfe
             can
             make
             it
             any
             shorter
             ;
             or
             compare
             it
             with
             his
             owne
             tedious
             answer
             ,
             containing
             three
             whole
             pages
             in
             quarto
             in
             a
             smaller
             letter
             .
             But
             what
             if
             there
             be
             another
             syllogisme
             also
             implied
             in
             this
             reason
             ?
             as
             there
             is
             this
             .
             
               
                 If
                 the
                 manhood
                 of
                 Christ
                 ,
                 properly
                 by
                 it selfe
                 ,
                 could
                 not
                 merit
                 ,
                 then
                 can
                 no
                 man
                 merit
                 :
              
               
                 But
                 the
                 manhood
                 of
                 Christ
                 ,
                 properly
                 by
                 it selfe
                 ,
                 could
                 not
                 merit
                 .
              
               
                 Therefore
                 no
                 man
                 can
                 .
              
            
          
           
             The
             consequence
             of
             the
             proposition
             is
             prooued
             :
             because
             the
             manhood
             of
             Christ
             is
             more
             excellent
             euery
             way
             ,
             than
             all
             both
             men
             and
             Angels
             .
          
           
             The
             assumption
             is
             made
             manifest
             ;
             because
             euery
             worke
             of
             Christs
             manhood
             ,
             considered
             apart
             from
             the
             Godhead
             ,
             would
             be
             defectiue
             in
             three
             points
             concerning
             merit
             .
          
           
             To
             the
             two
             former
             you
             answer
             ,
             that
             
               whereas
               Master
               Perkins
               saith
               ,
               Christs
               manhood
               could
               not
               merit
               ,
               because
               he
               did
               nothing
               of
               himselfe
               ,
               but
               by
               grace
               receiued
               ,
               and
               that
               that
               he
               did
               was
               due
               ;
               that
               he
               might
               as
               truly
               say
               ,
               that
               his
               manhood
               could
               not
               merit
               vnited
               to
               the
               Godhead
               .
            
             Your
             reason
             is
             ;
             
               for
               that
               he
               receiued
               his
               Godhead
               from
               his
               Father
               ,
               and
               whatsoeuer
               he
               doth
               ,
               is
               therefore
               his
               Fathers
               by
               due
               debt
               .
            
             But
             your
             reason
             is
             false
             :
             for
             b
             Christ
             had
             his
             Sonship
             (
             as
             I
             may
             speake
             )
             of
             his
             Father
             (
             for
             the
             propertie
             of
             the
             Godhead
             is
             to
             be
             of
             it selfe
             )
             yet
             there
             is
             not
             any
             
             thing
             due
             from
             the
             Sonne
             to
             the
             Father
             ,
             more
             than
             from
             the
             Father
             to
             the
             Sonne
             ,
             if
             they
             be
             of
             equall
             nature
             and
             dignitie
             .
             So
             that
             this
             latter
             point
             disproues
             the
             former
             ,
             because
             it
             inferres
             a
             superioritie
             of
             the
             Father
             ouer
             the
             Sonne
             ,
             and
             so
             an
             inequalitie
             :
             which
             at
             no
             hand
             may
             be
             granted
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Wherefore
             vve
             must
             a
             little
             ●ist
             his
             foure
             forged
             proprieties
             of
             merit
             :
             and
             touching
             the
             first
             .
             I
             say
             that
             one
             may
             by
             the
             good
             vse
             of
             a
             thing
             receiued
             by
             free
             gift
             ,
             merit
             and
             deserue
             much
             euen
             at
             his
             hands
             that
             gaue
             it
             .
             For
             example
             the
             Father
             bestovves
             a
             farme
             vpon
             his
             Son
             freely
             :
             Who
             may
             by
             often
             presenting
             his
             Father
             of
             the
             pleasing
             fruits
             growing
             on
             the
             same
             ,
             deserue
             his
             further
             fauour
             :
             Yea
             ,
             he
             may
             by
             the
             commodities
             ,
             reaped
             out
             of
             that
             farme
             ,
             buy
             any
             thing
             that
             it
             shall
             please
             his
             father
             to
             set
             to
             sale
             ,
             as
             vvell
             as
             if
             he
             had
             neuer
             receiued
             the
             farme
             from
             his
             fathers
             gift
             .
             Which
             is
             so
             common
             a
             case
             ,
             and
             so
             sensible
             ,
             that
             euery
             man
             of
             meane
             vvitte
             ,
             may
             casily
             reach
             vnto
             it
             :
             euen
             so
             by
             good
             manuring
             the
             gifts
             vvhich
             God
             freely
             bestovveth
             vpon
             vs
             ,
             vve
             may
             both
             merit
             the
             increase
             of
             them
             ,
             and
             according
             to
             his
             ovvne
             order
             and
             promise
             ,
             purchase
             thereby
             the
             Kingdome
             of
             heauen
             ,
             vvhich
             is
             plainly
             proued
             in
             that
             parable
             ,
             
               Of
               the
               talents
               giuen
               by
               a
               King
               to
               his
               seruants
            
             ;
             the
             vvhich
             they
             imploying
             
             vvell
             ,
             and
             multiplying
             ,
             vvere
             therefore
             esteemed
             vvorthie
             of
             far
             greater
             ,
             and
             vvithall
             to
             be
             made
             partakers
             of
             their
             Lords
             ioyes
             .
          
           
             M.
             Perkins
             then
             vvas
             not
             a
             little
             ouerseene
             ,
             to
             put
             for
             the
             first
             proprietie
             of
             merit
             ,
             that
             it
             must
             be
             done
             by
             a
             man
             ,
             and
             of
             a
             man
             himselfe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             first
             of
             the
             foure
             properties
             is
             ,
             that
             a
             man
             must
             doe
             it
             
               of
               himselfe
               ,
               and
               by
               himselfe
               .
            
             You
             answere
             ,
             that
             one
             may
             merit
             by
             the
             good
             vse
             of
             a
             thing
             receiued
             by
             free
             gift
             .
             But
             not
             if
             the
             vse
             of
             it
             also
             be
             of
             him
             ,
             of
             whom
             he
             should
             merit
             .
             The
             Sonne
             that
             receiues
             the
             farme
             ,
             receiues
             not
             withall
             continually
             from
             his
             Father
             the
             power
             to
             vse
             the
             farme
             in
             that
             sort
             ,
             and
             much
             lesse
             the
             will
             and
             the
             vse
             it selfe
             .
             But
             a
             man
             that
             hath
             receiued
             grace
             from
             God
             ,
             hath
             continually
             from
             him
             c
             both
             to
             will
             and
             to
             doe
             ,
             and
             therefore
             cannot
             properly
             merit
             of
             him
             .
          
           
             The
             parable
             hath
             not
             one
             word
             of
             any
             merit
             ;
             onely
             it
             is
             said
             ,
             that
             the
             King
             commended
             his
             seruants
             for
             imploying
             their
             talents
             well
             ,
             and
             gaue
             them
             authoritie
             ouer
             much
             ,
             because
             they
             had
             been
             faithfull
             in
             a
             little
             ;
             and
             further
             ,
             receiued
             them
             into
             his
             ioy
             .
             But
             that
             he
             dealt
             thus
             with
             them
             vpon
             due
             debt
             ,
             or
             that
             they
             did
             truly
             merit
             ,
             is
             your
             glosse
             ,
             besides
             the
             text
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             ,
             
               That
               a
               man
               must
               doe
               it
               of
               his
               ovvne
               free
               will
               and
               pleasure
               ,
               and
               not
               of
               due
               debt
               :
            
             carrieth
             in
             shevv
             an
             opposition
             .
             But
             indeed
             there
             is
             no
             contradiction
             in
             it
             :
             for
             a
             man
             may
             ,
             and
             euery
             honest
             man
             doth
             ,
             of
             his
             ovvne
             free
             vvill
             and
             pleasure
             ,
             pay
             his
             due
             debt
             :
             but
             let
             vs
             pardon
             the
             
             disorder
             of
             vvords
             :
             his
             meaning
             being
             nothing
             else
             ,
             but
             that
             the
             payment
             of
             that
             vvhich
             is
             othervvise
             due
             debt
             ,
             cannot
             be
             any
             meritorious
             vvorke
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Is
             there
             not
             a
             contradiction
             in
             the
             meaning
             ?
             your selfe
             confesse
             it
             by
             and
             by
             ,
             where
             you
             expound
             it
             .
             Disorder
             in
             words
             is
             ,
             when
             they
             are
             not
             set
             in
             such
             order
             as
             they
             should
             be
             :
             here
             is
             no
             such
             fault
             .
             If
             there
             bee
             any
             ,
             it
             is
             that
             he
             might
             haue
             spoken
             plainer
             .
             But
             any
             man
             know
             his
             meaning
             by
             his
             words
             well
             enough
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             vvhich
             S.
             Augustine
             doth
             ansvvere
             in
             these
             vvords
             .
             
               O
               great
               goodnes
               of
               God
               ,
               to
               vvhom
               vvhen
               vve
               did
               ovve
               seruice
               by
               condition
               of
               our
               estate
               ,
               as
            
             
             
               bond
               men
               do
               to
               their
               Lord
               ,
               yet
               hath
               he
               promised
               againe
               and
               againe
               ,
               the
               reward
               of
               friends
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Austin
             answers
             nothing
             against
             vs
             ,
             or
             for
             you
             .
             It
             is
             free
             for
             God
             to
             promise
             a
             reward
             ,
             as
             wee
             gladly
             acknowledge
             he
             doth
             ,
             euen
             to
             those
             workes
             that
             are
             due
             .
             But
             an
             action
             of
             dutie
             cannot
             be
             made
             to
             put
             on
             the
             true
             and
             whole
             nature
             of
             merit
             ,
             which
             is
             the
             question
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             vvhich
             there
             is
             couched
             a
             comparison
             ,
             vvhich
             being
             laide
             in
             the
             light
             ,
             vvill
             much
             helpe
             to
             the
             vnderstanding
             of
             this
             matter
             .
             He
             that
             hath
             a
             slaue
             ,
             or
             a
             bond-man
             ,
             may
             lavvfully
             exact
             of
             him
             all
             kind
             of
             seruice
             ,
             vvithout
             any
             vvages
             :
             
               Bread
               and
               a
               vvhippe
            
             (
             saith
             a
             Philosopher
             )
             
               serue
               for
               a
               slaue
            
             :
             Novv
             suppose
             the
             Master
             to
             be
             soueraigne
             gouernour
             of
             a
             state
             :
             then
             if
             it
             please
             him
             to
             make
             his
             manfree
             ,
             and
             vvithall
             a
             member
             of
             his
             common
             vveale
             ,
             the
             same
             man
             by
             performing
             many
             good
             offices
             to
             the
             state
             ,
             may
             iustly
             deserue
             of
             his
             Prince
             as
             great
             revvard
             and
             promotion
             ,
             as
             any
             other
             of
             his
             subiects
             :
             and
             yet
             may
             his
             Lord
             and
             old
             Master
             say
             truly
             to
             him
             ,
             all
             this
             that
             thou
             hast
             done
             ,
             or
             couldest
             do
             ,
             is
             but
             due
             debt
             vs
             to
             me
             ,
             considering
             that
             thou
             vvast
             my
             bond-man
             .
             So
             fareth
             it
             vvith
             vs
             in
             respect
             of
             God
             :
             all
             that
             vve
             can
             do
             ,
             is
             due
             debt
             vnto
             him
             ,
             because
             he
             hath
             made
             vs
             ,
             and
             endovved
             vs
             ,
             vvith
             all
             that
             vve
             either
             be
             ,
             or
             haue
             :
             yet
             it
             hath
             pleased
             him
             ,
             as
             a
             most
             kind
             Lord
             ,
             to
             set
             vs
             at
             liberty
             through
             Christ
             ,
             and
             to
             make
             vs
             Citizens
             of
             the
             Saints
             ,
             and
             as
             capable
             of
             his
             heauenlie
             riches
             ,
             as
             the
             Angels
             ,
             if
             vve
             vvill
             do
             our
             endeuour
             to
             deserue
             them
             :
             and
             vvhereas
             he
             might
             haue
             exacted
             all
             that
             euer
             vve
             could
             do
             ,
             vvithout
             any
             kind
             of
             recompence
             :
             yet
             he
             of
             his
             inestimable
             goodnes
             tovvard
             vs
             ,
             doth
             neither
             bind
             vs
             to
             do
             all
             vve
             can
             do
             ,
             and
             yet
             for
             doing
             that
             little
             vvhich
             he
             commandeth
             ,
             hath
             by
             promise
             bound
             himselfe
             to
             repay
             vs
             a
             large
             recompence
             .
          
           
           
             The
             cōparison
             you
             shew
             vs
             is
             fained
             by
             you
             ,
             not
             intended
             by
             Austin
             :
             and
             ,
             if
             it
             be
             granted
             you
             ,
             makes
             nothing
             to
             the
             purpose
             .
             No
             more
             indeede
             doth
             the
             conclusion
             of
             your
             whole
             discourse
             ;
             for
             it
             saith
             no
             more
             than
             wee
             yeeld
             ,
             that
             God
             wil
             recompence
             those
             seruices
             ,
             which
             are
             debt
             ,
             on
             our
             part
             ,
             and
             that
             exceeding
             bountifully
             ;
             but
             not
             vpon
             their
             desert
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             By
             which
             we
             may
             well
             vnderstand
             those
             words
             of
             our
             Sauiour
             :
             VVhen
             
             
               you
               haue
               done
               all
               these
               things
               that
               are
               commanded
               you
               ,
               say
               that
               you
               are
               vnprofitable
               seruants
               :
               vve
               haue
               done
               that
               vve
               ought
               to
               doo
               .
            
             True.
             By
             our
             natiue
             condition
             we
             were
             bound
             to
             performe
             ,
             not
             only
             all
             these
             things
             ,
             that
             be
             now
             commaunded
             ,
             but
             whatsoeuer
             else
             it
             should
             haue
             pleased
             God
             to
             command
             :
             and
             this
             we
             must
             alwaies
             confesse
             ,
             to
             preserue
             true
             humility
             in
             vs
             :
             yet
             God
             hath
             bettered
             our
             estate
             through
             Christ
             ,
             and
             so
             ●…ighly
             aduaunced
             vs
             ,
             that
             we
             not
             only
             be
             Citizens
             or
             Saints
             ,
             but
             his
             sonnes
             and
             heires
             ,
             and
             thereby
             in
             case
             to
             deserue
             of
             him
             a
             heauenlie
             crowne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             hath
             no
             shew
             of
             reason
             in
             it
             ,
             that
             our
             Sauiour
             should
             teach
             his
             Apostles
             ,
             whom
             hee
             had
             truly
             freed
             ,
             that
             they
             should
             say
             ,
             
               they
               are
               vnprofitable
               seruants
            
             ,
             because
             they
             doe
             that
             which
             they
             were
             once
             bound
             to
             doe
             ,
             but
             now
             are
             not
             :
             as
             if
             a
             man
             that
             was
             once
             bound
             to
             pay
             double
             custome
             ,
             because
             he
             was
             a
             stranger
             ,
             should
             count
             himselfe
             vnprofitable
             to
             the
             King
             ,
             though
             being
             absolutely
             freed
             ,
             he
             pay
             the
             same
             custome
             still
             ,
             because
             once
             forsooth
             he
             was
             by
             dutie
             to
             pay
             so
             much
             .
             I
             would
             faine
             know
             what
             dutie
             we
             were
             bound
             to
             doe
             in
             our
             naturall
             estate
             ,
             from
             which
             wee
             are
             freed
             in
             our
             spirituall
             :
             for
             (
             to
             my
             seeming
             )
             our
             bond
             is
             doubled
             ;
             both
             in
             equitie
             ,
             because
             we
             haue
             receiued
             so
             vndeserued
             kindnes
             ,
             and
             in
             Gods
             intent
             ,
             who
             hath
             giuen
             vs
             his
             grace
             that
             wee
             might
             doe
             him
             better
             seruice
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             And
             this
             is
             S.
             Ambrose
             exposition
             vpon
             the
             place
             .
             
          
           
             That
             Ambrose
             giueth
             no
             such
             exposition
             ,
             his
             own
             words
             shall
             testifie
             :
             Therefore
             (
             saith
             d
             
               Ambrose
               )
               as
               thou
               doest
               not
               onely
               not
               say
               to
               thy
               seruant
               ,
               sit
               downe
               ,
               but
               requirest
               further
               seruice
               of
               him
               :
               so
               neither
               doth
               God
               content
               himselfe
               with
               one
               work
               or
               labour
               of
               thine
               ;
               because
               while
               we
               liue
               we
               must
               alwaies
               work
               .
               Therefore
               acknowledge
               thy selfe
               to
               be
               a
               seruant
               ,
            
             e
             
               bound
               to
               very
               many
               seruices
            
             ;
             f
             
               doe
               not
               extoll
               thy selfe
               ,
               because
               thou
               art
               called
               
               the
               sonne
               of
               God
               ;
               his
               fauour
               is
               to
               be
               acknowledged
               ,
               but
               thy
               nature
               not
               to
               be
               vnknowne
               ;
               neither
               bragge
               if
               thou
               hast
               serued
               well
               ,
               which
               thou
               wert
               bound
               to
               doe
               .
            
             These
             are
             his
             words
             ;
             out
             of
             which
             no
             man
             can
             wring
             any
             such
             interpretation
             .
             We
             owe
             seruice
             though
             we
             be
             sonnes
             :
             for
             it
             is
             plaine
             Ambrose
             speaks
             of
             our
             seruice
             after
             we
             are
             regenerate
             .
             First
             ,
             because
             he
             saith
             ,
             
               we
               must
               worke
               alwaies
            
             .
             Secondly
             ,
             because
             he
             mentions
             ,
             
               hauing
               serued
               well
            
             ,
             which
             befalles
             no
             man
             in
             his
             naturall
             estate
             before
             grace
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Saint
             Chrysostome
             pondering
             these
             words
             
               let
               vs
               say
            
             ,
             taketh
             it
             for
             a
             holsome
             counsaile
             for
             vs
             to
             say
             ,
             that
             we
             be
             vnprofitable
             seruants
             ,
             least
             pride
             
             destroy
             our
             good
             workes
             :
             and
             then
             God
             will
             say
             ,
             that
             we
             be
             good
             and
             faithfull
             seruants
             ,
             as
             it
             is
             recorded
             .
          
           
             Againe
             ,
             we
             may
             truly
             say
             ,
             when
             we
             haue
             done
             all
             things
             commaunded
             ,
             that
             we
             are
             vnprofitable
             seruants
             ,
             as
             venerable
             Bede
             our
             most
             learned
             countriman
             interpreteth
             :
             
               Because
               of
               all
               that
               vve
               doe
               ,
               no
               cammoditie
               riseth
               vnto
               God
               our
               Lord
               in
               himselfe
               :
               vvho
               is
               such
               an
               infinite
               ocean
               of
               all
            
             
             
               goodnesses
               ,
               that
               he
               vvanteth
               nothing
               :
            
             Whereupon
             Dauid
             saith
             ,
             
               That
               thou
               art
               my
               God
               ,
               because
               thou
               standest
               in
               need
               of
               no
               good
               that
               I
               can
               doe
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             should
             haue
             quoted
             the
             place
             :
             g
             Chrysostome
             in
             his
             homily
             vpon
             that
             chapter
             saith
             no
             such
             thing
             .
             But
             wheresoeuer
             he
             saith
             it
             (
             if
             he
             say
             it
             at
             all
             )
             it
             cannot
             prooue
             that
             we
             are
             not
             bound
             to
             doe
             good
             seruice
             in
             the
             state
             of
             grace
             ;
             nor
             that
             wee
             can
             merit
             at
             Gods
             hands
             ;
             nor
             that
             you
             interpret
             S.
             Luke
             aright
             :
             wherefore
             then
             is
             it
             alleaged
             ?
             h
             Theophylact
             ,
             who
             followes
             Chrysostome
             euery
             where
             ,
             expounds
             it
             of
             our
             seruice
             after
             grace
             ;
             and
             concludes
             vpon
             it
             ,
             that
             
               we
               may
               not
               for
               the
               doing
               of
               any
               worke
               ,
               necessarily
               require
               reward
               or
               honour
               .
               For
               it
               shall
               be
               of
               the
               Lords
               bountie
               if
               he
               bestow
               any
               thing
               vpon
               vs
               for
               it
               :
               and
               woe
               be
               to
               vs
               if
               we
               doe
               not
               our
               dutie
               .
            
             And
             i
             Cyrill
             is
             wholy
             of
             the
             same
             opinion
             ,
             who
             also
             denies
             that
             which
             before
             you
             affirmed
             ;
             that
             subiects
             can
             deserue
             any
             thing
             of
             their
             Soueraigne
             :
             Consider
             (
             saith
             he
             )
             
               that
               they
               which
               rule
               amongst
               vs
               ,
               doe
               not
               thanke
               any
               of
               their
               subiects
               ,
               if
               they
               doe
               any
               of
               those
               things
               that
               are
               enioyned
               them
               ;
               but
               oftentimes
               by
               their
               bountie
               stirring
               their
               subiects
               affections
               ,
               they
               breed
               in
               them
               a
               greater
               desire
               to
               serue
               ;
               so
               God
               requires
               seruice
               of
               vs
               by
               right
               :
               Now
               ,
               because
               he
               is
               mercifull
               and
               good
               ,
               he
               promiseth
               honours
               to
               
               them
               that
               labour
               ;
               and
               the
               greatnes
               of
               his
               bountie
               ouerpasseth
               the
               paines
               of
               his
               subiects
               .
            
             Your
             k
             glosse
             saith
             ,
             that
             we
             are
             
               seruants
               ,
               because
               we
               are
               bought
               with
               a
               price
               ;
               vnprofitable
               ,
               because
               God
               hath
               no
               neede
               of
               our
               good
               workes
               ,
               or
               because
               our
               present
               sufferings
               are
               not
               worthie
               of
               the
               glorie
               that
               shall
               be
               reueiled
               in
               vs.
            
             Which
             reasons
             of
             our
             vnprofitablenes
             ,
             l
             Thomas
             also
             brings
             out
             of
             Bede
             :
             so
             doe
             your
             m
             ordinarie
             glosse
             ,
             and
             Lyra
             expound
             it
             ,
             making
             vs
             seruants
             euen
             after
             regeneration
             ;
             as
             n
             Austin
             truly
             saith
             ,
             that
             Christ
             did
             not
             make
             vs
             free
             men
             of
             seruants
             ,
             but
             of
             euill
             seruants
             good
             seruants
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             thus
             we
             fall
             vpon
             the
             third
             property
             of
             M.
             Perkins
             meritorious
             worke
             .
             Which
             is
             ,
             
               That
               it
               be
               done
               to
               the
               profit
               of
               another
               :
            
             and
             say
             that
             albeit
             God
             in
             himselfe
             receiue
             no
             profit
             ,
             by
             our
             workes
             :
             yet
             doth
             he
             in
             the
             administration
             of
             his
             holy
             common
             weale
             the
             Church
             ,
             wherein
             good
             
             mens
             seruices
             do
             much
             pleasure
             him
             .
             And
             in
             this
             sense
             is
             it
             said
             of
             Saint
             
               Paul
               ,
               That
               by
               cleansing
               our selues
               from
               vvicked
               vvorkes
               ,
               vve
               shall
               become
               vessels
               sanctified
               ,
               and
               profitable
               vnto
               our
               Lord.
            
             Againe
             ,
             
               God
               is
               glorified
               by
               our
               good
               vvorkes
               ,
               That
               seeing
               your
               good
               vvorkes
               ,
               they
               may
               glorifie
               your
               Father
               vvhich
               is
               in
               heauen
               .
            
             Finally
             ,
             
               God
               doth
               reioyce
               at
               the
               recouery
               of
               his
               lost
               children
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Not
             onely
             good
             ,
             but
             also
             o
             bad
             mens
             seruices
             may
             be
             said
             to
             profit
             God
             ,
             if
             euery
             thing
             that
             benefits
             his
             Church
             must
             be
             held
             to
             be
             of
             profit
             to
             him
             .
             But
             we
             neither
             can
             profit
             nor
             pleasure
             him
             ,
             nor
             glorifie
             him
             truly
             and
             properly
             ,
             but
             onely
             in
             his
             acceptation
             .
             And
             so
             whatsoeuer
             reward
             shall
             be
             giuen
             for
             these
             seruices
             ,
             it
             proceedes
             from
             Gods
             gratious
             bountie
             ,
             not
             from
             our
             desert
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             then
             good
             men
             trauailing
             painfully
             in
             Gods
             Vine-yard
             ,
             do
             yeeld
             
             him
             outwardly
             both
             honor
             ,
             ioy
             ,
             and
             commoditie
             :
             that
             may
             suffice
             to
             make
             their
             worke
             meritorious
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             the
             conclusion
             you
             inferre
             hereupon
             ;
             which
             is
             the
             proposition
             of
             a
             syllogisme
             ,
             to
             proue
             the
             maine
             point
             that
             our
             works
             are
             meritorious
             :
             I
             answere
             ,
             by
             denying
             the
             consequence
             thereof
             ,
             and
             say
             ,
             that
             it
             doth
             not
             follow
             ,
             that
             our
             workes
             merit
             euerlasting
             life
             ,
             because
             our
             trauaile
             doth
             yeeld
             him
             outwardly
             honour
             ,
             ioy
             ,
             and
             glorie
             .
             The
             reason
             of
             my
             deniall
             is
             this
             ;
             that
             a
             slaue
             may
             by
             his
             paines
             and
             seruice
             procure
             all
             these
             things
             to
             his
             master
             ,
             and
             that
             out
             of
             his
             loue
             to
             him
             ,
             and
             yet
             deserue
             nothing
             at
             his
             hands
             .
             
             The
             assumption
             that
             should
             be
             added
             ,
             I
             denied
             ,
             and
             refuted
             in
             the
             former
             part
             of
             my
             answere
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             fourth
             property
             is
             ,
             
               That
               the
               vvorke
               and
               revvard
               ,
               be
               equall
               in
               proportion
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             you
             pleaded
             for
             nothing
             but
             reward
             ,
             the
             sute
             were
             ended
             .
             For
             we
             (
             as
             I
             haue
             said
             before
             )
             grant
             ,
             that
             God
             will
             reward
             the
             least
             good
             worke
             of
             any
             of
             his
             children
             .
             But
             the
             question
             is
             ,
             whether
             he
             doe
             this
             of
             his
             bountie
             onely
             ,
             or
             of
             necessitie
             ,
             being
             bound
             to
             it
             by
             the
             law
             of
             iustice
             .
             This
             we
             denie
             ,
             you
             affirme
             ;
             viz.
             that
             the
             good
             workes
             of
             a
             man
             iustified
             ,
             doe
             p
             truly
             or
             of
             right
             deserue
             increase
             of
             grace
             ,
             euerlasting
             life
             ,
             and
             q
             the
             fruition
             of
             it
             (
             if
             he
             depart
             in
             grace
             )
             and
             also
             increase
             of
             glorie
             :
             and
             further
             ,
             r
             you
             accurse
             all
             them
             to
             hell
             that
             say
             otherwise
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             he
             vnderstand
             Arithmeticall
             proportion
             ,
             that
             is
             ,
             that
             they
             be
             equal
             in
             quantitie
             ,
             to
             wit
             ,
             the
             one
             to
             be
             as
             great
             ,
             or
             of
             as
             long
             continuance
             as
             the
             other
             :
             then
             we
             deny
             this
             kind
             of
             equality
             to
             be
             requisite
             to
             merit
             :
             there
             is
             another
             sort
             of
             proportion
             ,
             called
             by
             the
             Philosopher
             5.
             
             Ethic.
             Geometricall
             :
             and
             the
             equality
             of
             that
             is
             taken
             by
             a
             reasonable
             correspondence
             of
             the
             one
             vnto
             the
             other
             :
             as
             when
             a
             good
             office
             is
             giuen
             to
             a
             Citizen
             of
             desert
             ,
             it
             may
             be
             ,
             that
             the
             honour
             and
             commoditie
             of
             the
             office
             is
             farre
             greater
             ,
             then
             was
             the
             merit
             of
             the
             man
             :
             yet
             he
             being
             as
             well
             able
             to
             discharge
             it
             as
             another
             ,
             and
             hauing
             better
             deserued
             it
             ,
             is
             holden
             in
             true
             iustice
             worthie
             of
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             no
             true
             merit
             (
             such
             as
             you
             auow
             it
             to
             be
             ,
             in
             s
             the
             true
             and
             whole
             nature
             of
             merit
             )
             vnlesse
             it
             be
             fully
             answerable
             in
             value
             to
             the
             reward
             .
             Therefore
             to
             speake
             properly
             ,
             and
             truly
             ,
             the
             citizen
             you
             name
             doth
             not
             simply
             deserue
             the
             office
             ,
             but
             (
             as
             your selfe
             confesse
             )
             in
             comparison
             of
             other
             his
             fellow
             subiects
             .
             So
             that
             though
             there
             were
             more
             in
             him
             than
             in
             other
             ,
             why
             the
             Prince
             should
             bestow
             that
             place
             vpon
             him
             ;
             yet
             it
             is
             rather
             a
             gift
             than
             a
             debt
             ,
             else
             should
             the
             King
             offend
             against
             iustice
             ,
             if
             he
             did
             not
             giue
             it
             him
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             like
             manner
             in
             a
             game
             where
             masteries
             are
             tried
             ,
             the
             prize
             is
             giuen
             vnto
             him
             that
             doth
             best
             not
             because
             the
             value
             of
             the
             reward
             ,
             is
             iust
             as
             much
             worth
             ,
             as
             that
             act
             of
             the
             man
             who
             winneth
             it
             :
             but
             for
             that
             such
             actiuity
             is
             esteemed
             worthy
             of
             such
             a
             recompence
             .
             Now
             the
             crowne
             of
             heauenly
             ●lorie
             ,
             is
             likened
             by
             S.
             Paul
             ,
             vnto
             a
             Garland
             in
             a
             game
             :
             where
             he
             ●a●th
             ,
             
               That
               vve
               all
               runne
               ,
               but
               one
               carrieth
               avvay
               the
               prize
               .
            
             And
             
               He
               that
            
             
             
               striueth
               for
               the
               masterie
               ,
               is
               not
               crovvned
               ,
               vnlesse
               he
               striue
               lavvfully
               .
            
             It
             is
             
             also
             resembled
             vnto
             places
             of
             honour
             .
             
               I
               vvill
               place
               thee
               ouer
               much
               .
            
             And
             
             
               I
               goe
               to
               prouide
               you
               places
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Grace
             is
             also
             in
             many
             places
             of
             Scripture
             ,
             compared
             to
             seede
             :
             
               For
               the
               seede
               of
               God
               tarrieth
               in
               him
               .
            
             But
             a
             little
             ●eede
             cast
             into
             good
             ground
             ,
             and
             well
             manured
             ,
             bringeth
             forth
             abundance
             of
             corne
             .
             Briefely
             ,
             then
             such
             equality
             as
             there
             is
             betweene
             the
             well
             deseruing
             subiect
             ,
             and
             the
             office
             ,
             betweene
             him
             that
             striueth
             lawfully
             ,
             and
             the
             crowne
             ,
             betweene
             the
             seed
             ,
             and
             the
             corne
             ,
             is
             between
             the
             reward
             of
             heauen
             ,
             and
             the
             me●●t
             of
             a
             true
             seruant
             of
             God.
             
             
          
           
             And
             thus
             much
             of
             M.
             Perkins
             first
             Argument
             ,
             more
             indeed
             to
             expl●cate
             the
             nature
             and
             condition
             of
             merit
             ,
             then
             that
             his
             reason
             nakedly
             proposed
             ,
             did
             require
             it
             .
          
           
             What
             shall
             I
             need
             to
             answer
             to
             your
             similitude
             of
             games
             ,
             since
             your selfe
             denie
             ,
             that
             it
             is
             truly
             and
             properly
             desert
             ?
             But
             to
             make
             the
             matter
             more
             plaine
             ,
             let
             vs
             a
             little
             consider
             it
             in
             this
             sort
             ;
             where
             there
             is
             an
             agreement
             (
             as
             in
             these
             games
             )
             though
             there
             be
             not
             properly
             any
             merit
             :
             yet
             there
             may
             be
             somewhat
             that
             shal
             come
             neere
             to
             the
             nature
             of
             merit
             .
             That
             there
             is
             no
             merit
             you
             yeeld
             ,
             in
             granting
             ,
             that
             the
             reward
             is
             more
             in
             value
             than
             the
             act
             of
             him
             that
             winneth
             .
             Notwithstanding
             ,
             if
             the
             prize
             (
             be
             it
             what
             it
             will
             )
             be
             propounded
             to
             them
             ,
             that
             shall
             not
             onely
             passe
             other
             men
             in
             the
             race
             ,
             but
             also
             runne
             home
             to
             the
             goale
             ,
             in
             such
             a
             space
             of
             time
             ,
             with
             such
             ,
             or
             such
             a
             carriage
             of
             the
             bodie
             ,
             without
             any
             kinde
             of
             stay
             or
             treading
             a
             haires
             breadth
             out
             of
             a
             path
             appointed
             ,
             with
             other
             like
             circumstances
             :
             I
             grant
             that
             hee
             which
             obserues
             all
             these
             conditions
             exactly
             ,
             may
             bee
             said
             ,
             in
             some
             good
             sense
             ,
             to
             haue
             deserued
             the
             hire
             that
             he
             laboured
             for
             ,
             though
             it
             were
             farre
             greater
             than
             such
             a
             race
             could
             truly
             and
             properly
             merit
             .
             But
             if
             this
             man
             should
             faile
             ,
             in
             many
             ,
             or
             any
             of
             these
             circumstances
             ,
             though
             he
             came
             neerer
             the
             performance
             of
             the
             whole
             than
             any
             other
             man
             did
             ,
             might
             he
             in
             iustice
             claime
             the
             prize
             ,
             as
             due
             to
             him
             vpon
             desert
             ?
             This
             is
             our
             case
             in
             the
             point
             of
             merit
             .
             There
             is
             no
             man
             but
             he
             failes
             very
             much
             ,
             and
             often
             ,
             in
             his
             best
             workes
             ,
             some
             lesse
             ,
             some
             more
             ;
             but
             euery
             one
             more
             or
             lesse
             .
             So
             that
             no
             man
             had
             any
             cause
             to
             accuse
             God
             of
             iniustice
             ,
             though
             he
             should
             denie
             all
             men
             the
             reward
             ,
             due
             to
             the
             keepers
             of
             his
             Commandements
             .
          
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               II.
            
             Exod.
             20.
             8.
             
             And
             
               shew
               mercie
            
             vpon
             thousands
             in
             them
             that
             loue
             me
             ,
             and
             keepe
             my
             commaundements
             .
             Hence
             I
             reason
             thus
             :
             where
             reward
             is
             giuen
             vpon
             mercie
             ,
             there
             is
             no
             merit
             ;
             but
             reward
             is
             giuen
             of
             mercie
             to
             them
             that
             fulfill
             the
             law
             :
             therefore
             no
             merit
             .
             What
             can
             we
             any
             way
             deserue
             ,
             when
             our
             full
             recompence
             must
             be
             of
             mercie
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             that
             text
             is
             nothing
             ,
             touching
             the
             reward
             of
             heauen
             ,
             which
             is
             now
             in
             question
             :
             God
             doth
             for
             his
             louing
             seruants
             sake
             ,
             shew
             mercy
             vnto
             their
             children
             or
             friends
             ,
             either
             in
             temporall
             things
             ,
             or
             in
             calling
             them
             to
             repentance
             ,
             and
             such
             like
             :
             but
             doth
             neuer
             for
             one
             mans
             sake
             ,
             bestow
             the
             kingdome
             vpon
             another
             ,
             vnlesse
             the
             partie
             himselfe
             be
             first
             made
             worthy
             of
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             though
             he
             doe
             not
             ?
             and
             yet
             it
             must
             needes
             be
             implied
             in
             the
             text
             ,
             if
             your
             interpretation
             be
             true
             .
             For
             to
             whomsoeuer
             God
             giues
             true
             repentance
             ,
             which
             is
             neuer
             without
             faith
             ,
             to
             him
             he
             will
             certainly
             giue
             the
             kingdome
             of
             heauen
             .
             But
             the
             reason
             is
             strong
             ,
             by
             a
             comparison
             from
             the
             lesse
             to
             the
             greater
             .
             For
             if
             these
             outward
             fauours
             ,
             which
             God
             bestowes
             vpon
             them
             that
             keepe
             his
             Commandements
             ,
             be
             of
             mercie
             ,
             how
             should
             heauen
             be
             of
             debt
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             this
             appeares
             further
             by
             Adam
             :
             if
             hee
             had
             stood
             to
             this
             day
             ,
             he
             could
             not
             by
             his
             continuall
             and
             perfect
             obedience
             ,
             haue
             procured
             a
             further
             increase
             of
             fauour
             at
             Gods
             hand
             ,
             but
             should
             only
             haue
             continued
             that
             happy
             estate
             in
             which
             he
             was
             first
             created
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             confirmation
             of
             his
             ,
             that
             Adam
             by
             his
             continuall
             and
             perfect
             obedience
             ,
             could
             not
             haue
             procured
             a
             further
             increase
             of
             Gods
             fauour
             ,
             is
             both
             besides
             the
             purpose
             ,
             and
             most
             false
             :
             for
             as
             well
             he
             ,
             as
             euery
             good
             man
             sithence
             ,
             by
             good
             vse
             of
             Gods
             giftes
             ,
             might
             day
             by
             day
             ,
             encrease
             them
             :
             And
             that
             no
             man
             thinke
             that
             in
             Paradise
             it
             should
             haue
             been
             otherwise
             .
             S.
             Augustine
             saith
             expresly
             ,
             
               That
               in
               the
               felicity
               of
               Paradise
               ,
               righteousnes
               preserued
               ,
               should
               haue
               ascended
               into
               better
               .
            
             And
             Adam
             finally
             ,
             and
             
             all
             his
             posterity
             (
             if
             he
             had
             not
             fallen
             )
             should
             haue
             been
             from
             Paradise
             translated
             aliue
             into
             the
             kingdome
             of
             heauen
             :
             this
             by
             the
             way
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             not
             beside
             the
             purpose
             ;
             because
             it
             prooues
             the
             question
             thus
             :
             If
             Adams
             continuall
             and
             perfect
             obedience
             could
             not
             deserue
             increase
             of
             fauour
             ;
             then
             our
             interrupted
             
             and
             imperfect
             obedience
             cannot
             .
             But
             his
             could
             not
             ,
             therefore
             ours
             cannot
             .
          
           
             Your
             answere
             is
             little
             to
             the
             purpose
             .
             For
             Master
             Perkins
             speakes
             not
             of
             Adams
             increasing
             his
             owne
             righteousnes
             ,
             but
             of
             procuring
             ,
             or
             rather
             deseruing
             a
             more
             happie
             estate
             :
             whereof
             the
             testimonie
             alleaged
             out
             of
             Austin
             saith
             nothing
             .
             And
             surely
             ,
             vnlesse
             men
             will
             needes
             be
             wiser
             in
             this
             point
             than
             the
             Scripture
             can
             make
             them
             ,
             it
             is
             not
             possible
             for
             them
             to
             know
             any
             such
             thing
             touching
             Adam
             .
             For
             the
             t
             Scripture
             only
             sets
             down
             a
             penalty
             that
             should
             ensue
             vpon
             the
             breach
             of
             the
             commandement
             that
             was
             giuen
             him
             ,
             and
             neither
             makes
             mention
             ,
             nor
             giues
             signification
             of
             any
             reward
             at
             all
             ;
             much
             lesse
             vpon
             desert
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               III.
            
             Scripture
             directly
             condemneth
             merit
             of
             workes
             .
             Rom.
             6.
             23.
             
             
               The
               wages
               of
               sinne
               is
               death
               :
               but
            
             the
             gift
             of
             God
             is
             
               eternall
               life
               through
               Iesus
               Christ
               our
               Lord.
            
             The
             proportion
             of
             the
             argument
             required
             that
             S.
             Paul
             should
             haue
             said
             :
             The
             reward
             of
             good
             works
             is
             eternall
             life
             ,
             if
             life
             euerlasting
             could
             bee
             deserued
             ,
             which
             cannot
             :
             because
             it
             is
             a
             free
             gift
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             True.
             But
             wee
             speake
             of
             good
             workes
             ,
             and
             not
             of
             bad
             ,
             which
             the
             Astle
             calleth
             sinne
             :
             where
             were
             the
             mans
             wits
             ?
             but
             it
             followeth
             there
             ,
             
               That
               eternall
               life
               ,
               is
               the
               grace
               or
               gift
               of
               God.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Nay
             ,
             where
             was
             your
             conscience
             when
             you
             cauild
             so
             against
             your
             knowledge
             ?
             Master
             Perkins
             reciteth
             the
             former
             part
             of
             that
             text
             ,
             to
             shew
             what
             the
             proportion
             of
             the
             argument
             required
             :
             namely
             ,
             that
             the
             wages
             of
             good
             workes
             is
             euerlasting
             life
             ,
             as
             the
             wages
             of
             sinne
             is
             death
             .
             And
             thus
             ,
             without
             question
             ,
             would
             the
             Apostle
             haue
             spoken
             ,
             to
             make
             his
             exhortation
             to
             holines
             of
             life
             more
             effectuall
             ,
             if
             euerlasting
             life
             could
             be
             deserued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             is
             to
             purpose
             :
             but
             answered
             1200.
             yeares
             past
             ,
             by
             that
             famous
             Father
             S.
             Augustine
             ,
             in
             diuers
             places
             of
             his
             most
             learned
             workes
             .
             I
             will
             note
             one
             or
             two
             of
             them
             .
          
           
             First
             ,
             thus
             here
             ariseth
             no
             small
             doubt
             ,
             which
             by
             Gods
             helpe
             I
             will
             
             now
             discusse
             .
             For
             if
             eternall
             life
             be
             rendred
             vnto
             good
             workes
             ,
             as
             the
             holy
             Scripture
             doth
             most
             clearely
             teach
             (
             note
             )
             how
             then
             can
             it
             be
             called
             grace
             :
             when
             grace
             is
             giuen
             freely
             ,
             and
             not
             repaid
             for
             workes
             :
             and
             so
             
             pursuing
             the
             points
             of
             the
             difficulty
             at
             large
             ,
             in
             the
             end
             resolueth
             :
             that
             eternall
             life
             is
             most
             truly
             rendred
             vnto
             good
             workes
             ,
             as
             the
             due
             reward
             of
             them
             :
             but
             because
             those
             good
             workes
             could
             not
             haue
             been
             done
             ,
             vnlesse
             God
             had
             before
             freely
             through
             Christ
             ,
             bestowed
             his
             grace
             vpon
             vs
             ,
             therefore
             the
             same
             eternall
             life
             ,
             is
             also
             truly
             called
             grace
             :
             because
             the
             first
             roote
             of
             it
             ,
             was
             Gods
             free
             gift
             .
          
           
             The
             very
             same
             answere
             doth
             he
             giue
             ,
             where
             he
             hath
             these
             words
             .
             Eternall
             
             
               life
               is
               called
               grace
               ,
               not
               because
               it
               is
               not
               rendred
               vnto
               merits
               :
               but
               for
               that
               those
               merits
               to
               which
               it
               is
               rendred
               ,
               vvere
               giuen
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Austin
             ,
             u
             in
             the
             places
             alleaged
             by
             you
             ,
             neither
             expounds
             that
             text
             ,
             nor
             speakes
             of
             any
             proportion
             ,
             betwixt
             the
             desert
             of
             death
             by
             sinne
             ,
             and
             life
             by
             good
             workes
             .
             But
             ,
             because
             I
             am
             not
             ignorant
             ,
             x
             that
             it
             is
             his
             opinion
             ,
             that
             euerlasting
             life
             is
             due
             to
             good
             workes
             ,
             if
             you
             will
             giue
             me
             leaue
             ,
             I
             will
             salue
             the
             matter
             by
             fetching
             this
             due
             from
             the
             promise
             of
             God
             ,
             not
             from
             the
             dignitie
             of
             the
             worke
             ,
             which
             I
             thinke
             to
             haue
             been
             his
             meaning
             ;
             because
             he
             speakes
             so
             often
             ,
             and
             so
             much
             ,
             of
             the
             imperfection
             of
             our
             workes
             .
             If
             ,
             to
             countenance
             your
             owne
             error
             ,
             you
             will
             needes
             haue
             Austin
             thought
             to
             haue
             erred
             (
             which
             is
             not
             impossible
             )
             at
             the
             least
             shew
             some
             good
             reason
             why
             y
             the
             holie
             Apostle
             should
             forbeare
             to
             say
             ,
             Euerlasting
             life
             is
             the
             wages
             of
             good
             works
             ,
             when
             it
             would
             so
             fitly
             haue
             serued
             his
             turne
             for
             exhortation
             ,
             and
             when
             the
             nature
             of
             the
             sentence
             required
             it
             .
             z
             Chrysostome
             and
             Theophylact
             denie
             all
             recompence
             and
             reward
             of
             labours
             past
             ,
             and
             referre
             all
             to
             grace
             .
             
               He
               doth
               not
               say
               ,
               that
               the
               wages
               of
               righteousnes
               is
               euerlasting
               life
            
             (
             saith
             a
             
               Caietan
               )
               but
               the
               gift
               of
               God
               is
               euerlasting
               life
               ;
               that
               we
               may
               vnderstand
               ,
               that
               we
               attaine
               to
               euerlasting
               life
               for
               our
               end
               :
               not
               by
               our
               merits
               ,
               but
               of
               his
               free
               gift
               :
               wherefore
               also
               he
               addes
               ,
               In
               Christ
               Iesus
               our
               Lord
               ;
               Behold
               the
               merit
               ,
               behold
               the
               righteousnes
               ;
               the
               reward
               whereof
               is
               euerlasting
               life
               ,
               but
               to
               vs
               it
               is
               a
               gift
               ,
               by
            
             b
             
               reason
               or
               in
               regard
               of
               Christ
               Iesus
               himselfe
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             which
             place
             he
             crosseth
             M.
             Perkins
             proportion
             most
             directly
             ,
             affirming
             ,
             that
             
               S.
               Paul
            
             might
             haue
             said
             truly
             ,
             eternall
             life
             is
             the
             pay
             or
             wages
             of
             good
             workes
             :
             but
             to
             hold
             vs
             in
             humilitie
             pa●tly
             ,
             and
             partly
             to
             put
             a
             difference
             betweene
             our
             saluation
             ,
             and
             damnation
             ,
             chose
             rather
             to
             say
             ,
             that
             the
             gift
             of
             God
             ,
             was
             life
             eternall
             :
             because
             of
             our
             damnation
             ,
             we
             are
             the
             whole
             and
             only
             cause
             ,
             but
             not
             of
             our
             saluation
             ,
             but
             principally
             the
             grace
             of
             God
             ,
             the
             only
             fountaine
             of
             merit
             ,
             and
             all
             good
             workes
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             reasons
             you
             giue
             ,
             why
             the
             Apostle
             would
             not
             speak
             ,
             as
             was
             fittest
             for
             his
             purpose
             ,
             are
             too
             weake
             .
             First
             you
             say
             ,
             he
             would
             keepe
             vs
             in
             humilitie
             ;
             but
             his
             principall
             end
             was
             more
             to
             be
             respected
             ,
             which
             was
             the
             stirring
             of
             vs
             vp
             to
             holinesse
             of
             conuersation
             .
             Beside
             (
             if
             it
             be
             as
             you
             teach
             )
             Christians
             are
             acquainted
             with
             this
             doctrine
             of
             meriting
             euerlasting
             life
             ;
             and
             therefore
             the
             concealing
             of
             it
             here
             was
             to
             small
             purpose
             .
             I
             would
             your
             Councill
             of
             Trent
             had
             thought
             vpon
             this
             reason
             ;
             and
             then
             (
             perhaps
             )
             they
             would
             not
             haue
             valued
             the
             good
             workes
             of
             men
             at
             so
             high
             a
             rate
             .
          
           
             The
             difference
             ,
             you
             speake
             of
             ,
             was
             put
             before
             in
             handling
             the
             doctrine
             of
             iustification
             .
             Neither
             could
             any
             Christian
             be
             so
             foolishly
             proud
             ,
             as
             to
             think
             he
             could
             of
             himself
             do
             good
             works
             ;
             how
             then
             could
             he
             looke
             for
             euerlasting
             life
             simply
             by
             his
             owne
             strength
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Again
             ,
             Tit.
             3.
             5.
             
             
               We
               are
               saued
               not
               by
               works
               of
               righteousnesse
               which
               we
               haue
               done
               ,
               but
               according
               to
               his
               mercie
               he
               saued
               vs.
            
             And
             Ephes.
             2.
             8.
             10.
             
             
               By
               grace
               you
               are
               saued
               through
               faith
               ,
               and
               that
               not
               of
               your selues
               ,
               it
               is
               the
               gift
               of
               God
               :
               not
               of
               workes
               which
               God
               hath
               prepared
               that
               we
               should
               walke
               in
               them
               .
            
             If
             any
             works
             be
             crowned
             ,
             it
             is
             certaine
             that
             the
             sufferings
             of
             Martyrs
             shal
             be
             rewarded
             :
             now
             of
             them
             Paul
             saith
             ,
             Rom.
             8.
             18.
             
             
               The
               sufferings
               of
               this
               life
               are
            
             not
             worthie
             
               of
               the
               glorie
               to
               come
            
             .
             Where
             then
             is
             the
             value
             and
             dignitie
             of
             other
             workes
             ?
             To
             this
             purpose
             Ambrose
             saith
             ,
             
               The
               iust
               man
               though
               he
               be
               tormented
               in
               the
               brasen
               bull
               is
               still
               iust
               ,
               because
               hee
               iustifieth
               God
               ,
               and
               saith
            
             he
             suffereth
             
               lesse
               then
               his
               sinnes
               deserue
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             to
             those
             texts
             cited
             before
             about
             iustification
             ,
             
               VVe
               are
               saued
            
             
             
               freely
               ,
               not
               of
               our selues
               ,
               or
               by
               the
               workes
               of
               righteousnes
               ,
               vvhich
               vve
               haue
               done
               .
            
             I
             haue
             often
             answered
             that
             the
             Apostle
             speakes
             of
             workes
             done
             by
             our
             owne
             forces
             ,
             without
             the
             helpe
             of
             Gods
             grace
             :
             and
             therefore
             they
             cannot
             serue
             against
             workes
             done
             ,
             in
             ,
             and
             by
             grace
             .
          
           
             Now
             to
             that
             text
             which
             he
             hudleth
             vp
             togither
             with
             the
             rest
             ,
             although
             is
             deserued
             a
             better
             place
             ,
             being
             one
             of
             their
             principall
             pillers
             in
             this
             controucrise
             :
             It
             is
             
               The
               suffering
               of
               this
               life
               ,
               are
               not
               vvorthy
               of
               the
               glorie
               to
               come
               .
            
             The
             strength
             of
             this
             obiection
             ,
             lyeth
             in
             a
             false
             translation
             of
             
             these
             words
             ,
             
               Axia
               pros
               ten
               doxan
            
             ,
             equall
             to
             that
             glorie
             ,
             or
             in
             the
             misconstruction
             of
             them
             :
             For
             we
             grant
             (
             as
             it
             hath
             bin
             already
             declared
             )
             that
             our
             afflictions
             and
             sufferings
             be
             not
             of
             equall
             in
             length
             ,
             or
             greatnesse
             ,
             with
             the
             glorie
             of
             heauen
             :
             for
             our
             afflictions
             be
             but
             for
             the
             short
             space
             of
             this
             life
             ,
             and
             they
             cannot
             be
             so
             great
             ,
             as
             will
             be
             the
             pleasure
             in
             heauen
             ,
             notwithstanding
             ,
             we
             teach
             ,
             that
             this
             shorter
             ,
             and
             lesser
             labour
             imployed
             by
             a
             righteous
             man
             ,
             in
             the
             seruice
             of
             God
             ,
             doth
             merit
             the
             other
             greater
             ,
             and
             of
             longer
             continuance
             :
             and
             that
             by
             the
             said
             Apostles
             plaine
             words
             ,
             for
             (
             saith
             he
             .
             )
             
               That
               tribulation
               vvhich
               in
               this
               present
               life
               ,
               is
               but
               for
               a
               moment
            
             
             
               and
               light
               ,
               doth
               vvorke
               aboue
               measure
               exceedingly
               an
               euerlasting
               vvaight
               of
               glorie
               in
               vs.
            
             The
             reason
             is
             ,
             that
             iust
             mens
             workes
             islue
             out
             of
             the
             fountaine
             of
             grace
             ,
             which
             giueth
             a
             heauenly
             value
             vnto
             his
             workes
             .
             Againe
             ,
             it
             maketh
             him
             a
             quicke
             member
             of
             Christ
             ,
             and
             so
             receiuing
             influence
             from
             his
             head
             ,
             his
             vvorkes
             are
             raised
             to
             an
             higher
             estimate
             :
             it
             consecrateth
             him
             also
             a
             temple
             of
             the
             holy
             Ghost
             ,
             and
             so
             maketh
             him
             partaker
             of
             the
             heauenly
             nature
             as
             S.
             Peter
             speaketh
             .
             Which
             addes
             a
             worth
             of
             heauen
             to
             his
             workes
             .
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             For
             the
             translation
             ,
             we
             haue
             the
             warrant
             of
             the
             Syriak
             interpretation
             ,
             which
             is
             all
             one
             with
             ours
             ;
             as
             c
             your
             own
             men
             expound
             it
             ,
             and
             d
             Theophylact
             in
             his
             Commentarie
             saith
             not
             onely
             that
             they
             are
             not
             e
             equall
             ,
             but
             also
             that
             they
             are
             not
             worthie
             .
             Indeed
             the
             Apostles
             purpose
             is
             to
             compare
             the
             sufferings
             of
             this
             life
             with
             the
             glorie
             of
             the
             life
             to
             come
             ,
             and
             to
             shew
             how
             wonderfully
             that
             exceeds
             these
             .
             But
             yet
             we
             may
             also
             from
             thence
             conclude
             ,
             that
             because
             of
             this
             inequalitie
             ,
             there
             can
             be
             no
             proper
             and
             true
             merit
             by
             these
             .
             f
             
             As
             for
             that
             you
             alleage
             ,
             of
             their
             working
             an
             euerlasting
             waight
             of
             glorie
             in
             vs
             ,
             it
             is
             to
             be
             vnderstood
             ,
             that
             this
             is
             by
             Gods
             bountie
             ,
             not
             the
             worthinesse
             of
             the
             person
             ,
             or
             matter
             .
             Which
             must
             needes
             be
             apparant
             to
             euery
             man
             ,
             that
             considers
             what
             infirmities
             accompanie
             the
             sufferings
             of
             the
             best
             of
             Gods
             children
             .
             By
             being
             a
             member
             of
             Christ
             ,
             he
             doth
             not
             receiue
             abilitie
             to
             merit
             ,
             but
             priuiledge
             ,
             to
             be
             partaker
             of
             his
             head
             our
             Sauiour
             Christs
             glorie
             ;
             neither
             by
             being
             the
             temple
             of
             God
             are
             we
             made
             able
             to
             deserue
             ;
             nor
             by
             g
             being
             partaker
             of
             the
             diuine
             nature
             ;
             which
             is
             nothing
             else
             ,
             but
             to
             haue
             the
             spirit
             of
             God
             dwelling
             in
             vs
             ,
             by
             the
             graces
             of
             righteousnesse
             and
             holinesse
             ;
             which
             is
             the
             image
             of
             God
             ,
             according
             to
             which
             wee
             were
             at
             the
             first
             created
             .
             For
             these
             graces
             ,
             being
             not
             perfect
             in
             vs
             ,
             bring
             foorth
             vnperfect
             
             fruites
             ,
             which
             can
             neuer
             merit
             truly
             and
             properly
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Neither
             is
             that
             glory
             in
             heauen
             ,
             vvhich
             any
             pure
             creature
             attaineth
             
             vnto
             of
             infinite
             dignity
             ,
             as
             Master
             Perkins
             fableth
             ;
             but
             hath
             his
             certaine
             bounds
             and
             measure
             ,
             according
             vnto
             each
             mans
             merittes
             ,
             othervvise
             it
             vvould
             make
             a
             man
             equall
             to
             God
             in
             glorie
             :
             for
             there
             can
             be
             no
             greater
             then
             infinite
             ;
             as
             all
             learned
             men
             do
             confesle
             .
          
           
             You
             should
             haue
             shewed
             ,
             where
             Master
             Perkins
             saith
             ,
             that
             the
             glorie
             of
             any
             creature
             can
             be
             infinite
             ;
             as
             well
             as
             you
             reprooue
             him
             for
             saying
             so
             ,
             and
             that
             with
             such
             skorne
             as
             you
             doe
             .
             Master
             Perkins
             knew
             ,
             as
             well
             as
             you
             can
             teach
             him
             ,
             that
             no
             finite
             nature
             is
             capable
             of
             any
             infinitnes
             ;
             but
             yet
             he
             truly
             denies
             full
             proportion
             ,
             betwixt
             our
             present
             sufferings
             and
             our
             glorie
             to
             come
             :
             which
             your selfe
             confesse
             to
             bee
             true
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               IV.
            
             Whosoeuer
             will
             merit
             ,
             must
             fulfill
             the
             wholelaw
             :
             but
             none
             can
             keepe
             the
             whole
             lawe
             :
             
               For
               if
               we
               say
               we
               haue
               no
               sin
               wee
               deceiue
               our selues
               ,
            
             1.
             
             Ioh.
             1.
             7.
             
             And
             he
             that
             sinnes
             against
             one
             commandement
             is
             guiltie
             of
             the
             whole
             law
             .
             And
             what
             can
             he
             merit
             ,
             that
             is
             guiltie
             of
             the
             breach
             of
             the
             whole
             law
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             deny
             the
             first
             proposition
             :
             for
             one
             good
             worke
             done
             with
             his
             due
             
             circumstances
             doth
             bring
             forth
             merit
             ,
             as
             by
             all
             the
             properties
             of
             merit
             may
             be
             proued
             at
             large
             :
             and
             by
             his
             owne
             definition
             of
             merit
             set
             downe
             in
             the
             beginning
             .
             Now
             if
             a
             man
             afterward
             fall
             into
             deadly
             sinne
             ,
             he
             leeseth
             his
             former
             merit
             :
             but
             recouering
             grace
             ,
             he
             riseth
             to
             his
             former
             merit
             ,
             as
             the
             learned
             gather
             out
             of
             that
             saying
             of
             our
             Sauiour
             ,
             in
             the
             person
             of
             the
             good
             Father
             .
             
               Doe
               on
               him
            
             (
             that
             is
             on
             his
             prodigall
             sonne
             returning
             home
             )
             
               his
               former
               garment
            
             .
             His
             second
             proposition
             is
             also
             false
             as
             *
             hath
             bin
             proued
             at
             large
             in
             a
             seuerall
             question
             .
             To
             that
             of
             S.
             Iames
             ,
             although
             it
             belong
             not
             to
             this
             matter
             ,
             I
             answere
             that
             he
             who
             offendeth
             in
             one
             ,
             is
             made
             guilty
             of
             all
             :
             that
             is
             ,
             he
             shall
             be
             as
             surely
             condomned
             ,
             as
             if
             he
             had
             broken
             all
             ;
             See
             S.
             Augustine
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             denie
             the
             proposition
             ;
             but
             if
             you
             did
             remember
             that
             the
             question
             is
             of
             meriting
             euerlasting
             life
             ,
             which
             requires
             the
             keeping
             of
             the
             whole
             law
             ,
             you
             would
             neuer
             stick
             at
             it
             ,
             for
             h
             no
             man
             can
             be
             guiltie
             of
             the
             whole
             law
             ,
             as
             euery
             one
             is
             that
             failes
             in
             any
             one
             commandement
             ,
             and
             yet
             deserue
             euerlasting
             life
             .
             The
             reason
             of
             your
             deniall
             is
             not
             sufficient
             ,
             for
             no
             one
             worke
             done
             with
             neuer
             so
             due
             
             circumstances
             ,
             can
             bring
             forth
             any
             merit
             of
             euerlasting
             life
             ,
             whereof
             Master
             Perkins
             speakes
             in
             his
             definition
             .
             Indeede
             this
             reason
             is
             nothing
             ,
             but
             a
             bare
             deniall
             of
             Master
             Perkins
             proofe
             .
             That
             you
             add
             of
             a
             mans
             losing
             ,
             and
             recouering
             his
             merit
             ,
             is
             liker
             a
             dreame
             ,
             then
             a
             point
             of
             diuinitie
             ,
             as
             it
             may
             well
             appeare
             by
             the
             poore
             proofe
             you
             bring
             of
             it
             ,
             viz.
             a
             speech
             out
             of
             an
             allegory
             ,
             and
             that
             also
             falsly
             translated
             ,
             
               his
               former
               garment
            
             ,
             for
             
               that
               best
            
             i
             
               or
               principall
               garment
            
             .
             Your
             vulgar
             k
             latine
             calls
             it
             
               the
               first
               garment
            
             :
             l
             Pagnin
             
               that
               principall
            
             ,
             your
             m
             interlinear
             glosse
             expounds
             it
             to
             signifie
             
               the
               garment
               of
               the
               holie
               ghost
               :
            
             and
             the
             n
             ordinarie
             glosse
             giues
             a
             reason
             why
             it
             is
             called
             the
             first
             ,
             because
             it
             is
             the
             garment
             of
             innocency
             ,
             in
             which
             the
             first
             man
             was
             created
             ,
             which
             interpretation
             is
             taken
             out
             of
             o
             Austin
             .
             But
             to
             the
             matter
             ,
             What
             reason
             is
             there
             that
             merit
             should
             not
             be
             recompenced
             according
             to
             iustice
             ?
             If
             a
             man
             haue
             once
             deserued
             euerlasting
             life
             ,
             why
             should
             he
             not
             haue
             it
             ?
             Or
             if
             that
             merit
             be
             once
             lost
             ,
             how
             can
             it
             be
             restored
             againe
             ,
             but
             only
             by
             Gods
             acceptation
             ?
             and
             then
             how
             can
             it
             be
             truly
             and
             properly
             merit
             ?
          
           
             You
             must
             not
             only
             say
             ,
             but
             shew
             too
             ,
             that
             the
             place
             of
             S.
             Iames
             belongs
             not
             to
             this
             matter
             ,
             els
             it
             is
             an
             easie
             matter
             to
             answere
             any
             authority
             of
             scripture
             .
             Let
             vs
             grant
             your
             owne
             interpretation
             ,
             that
             he
             which
             breakes
             one
             commandement
             ,
             shall
             be
             certainely
             condemned
             ,
             how
             then
             can
             he
             deserue
             euerlasting
             life
             without
             keeping
             all
             the
             commandements
             ?
             And
             what
             a
             strange
             and
             vnsauorie
             doctrine
             is
             it
             ,
             that
             he
             which
             hath
             merited
             euerlasting
             life
             may
             be
             damned
             ?
             But
             the
             meaning
             of
             the
             Apostle
             is
             that
             the
             seuerall
             commandements
             are
             as
             it
             were
             seuerall
             conditions
             of
             a
             couenant
             betwixt
             God
             and
             man
             ,
             whereof
             if
             any
             one
             be
             broken
             ,
             the
             whole
             bond
             is
             forfeited
             ,
             how
             exactly
             soeuer
             all
             the
             rest
             haue
             bin
             performed
             ,
             what
             merit
             then
             can
             there
             be
             of
             life
             ,
             where
             the
             partie
             is
             liable
             to
             damnation
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               V.
            
             We
             are
             taught
             to
             pray
             on
             this
             manner
             ,
             
               Giue
               vs
               this
               day
               our
               daily
               bread
               .
            
             Wherein
             we
             acknowledge
             
             euery
             morsell
             of
             bread
             to
             be
             the
             meere
             gift
             of
             God
             without
             desert
             :
             and
             therefore
             must
             we
             much
             more
             acknowledge
             life
             eternall
             to
             be
             euery
             way
             the
             gift
             of
             God.
             It
             must
             needs
             therefore
             be
             a
             satanicall
             insolencie
             for
             any
             man
             to
             imagine
             ,
             that
             hee
             can
             by
             his
             workes
             merit
             eternall
             life
             ,
             who
             cannot
             merit
             bread
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             taketh
             great
             delight
             to
             argue
             out
             of
             the
             Lords
             prayer
             :
             
             but
             he
             handleth
             the
             matter
             so
             handsomely
             ,
             that
             a
             man
             may
             thinke
             him
             to
             be
             so
             profoundly
             learned
             ,
             that
             he
             doth
             not
             yet
             vnderstand
             the
             
               Pater
               noster
            
             :
             for
             who
             taketh
             our
             dayly
             food
             to
             be
             so
             meerely
             the
             gift
             of
             God
             ,
             that
             we
             must
             not
             either
             make
             it
             ours
             with
             our
             peny
             ,
             or
             trauaile
             ?
             we
             must
             not
             looke
             to
             be
             fed
             from
             heauen
             by
             miracle
             ,
             by
             the
             meere
             gift
             of
             God
             :
             but
             according
             vnto
             S.
             Paules
             rule
             ,
             either
             labour
             for
             our
             liuing
             in
             some
             approued
             sort
             ,
             or
             not
             cate
             .
             Yet
             because
             our
             trauailes
             are
             in
             vaine
             ,
             vnlesse
             God
             blesse
             them
             ,
             we
             pray
             to
             God
             daily
             to
             giue
             vs
             our
             nuriture
             ,
             either
             by
             sending
             or
             preseruing
             the
             fruits
             of
             the
             earth
             ,
             or
             by
             prospering
             our
             labours
             with
             good
             successe
             :
             or
             if
             they
             be
             men
             who
             liue
             of
             almes
             ,
             by
             stir
             ring
             vp
             the
             charitable
             to
             relieue
             them
             So
             we
             pray
             ,
             and
             much
             more
             earnestly
             that
             God
             will
             giue
             vs
             eternall
             life
             :
             Yet
             by
             such
             meanes
             as
             it
             hath
             pleased
             God
             to
             ordaine
             ;
             one
             of
             which
             and
             the
             principall
             is
             by
             the
             exercise
             of
             good
             workes
             ,
             which
             God
             hath
             appointed
             vs
             to
             walke
             in
             ,
             to
             deserue
             it
             .
             And
             it
             cannot
             but
             sauour
             of
             a
             Satanicall
             spirit
             ,
             to
             call
             it
             a
             Satanicall
             insolencie
             (
             as
             M.
             Perkins
             doth
             )
             to
             thinke
             that
             eternall
             life
             can
             be
             
             merited
             :
             when
             Saint
             Augustine
             and
             the
             best
             spirit
             of
             men
             ,
             since
             Christs
             time
             so
             thought
             and
             taught
             in
             most
             expresse
             tearmes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             take
             greater
             paines
             to
             disgrace
             Master
             Perkins
             Arguments
             ,
             then
             to
             disproue
             or
             vnderstand
             them
             :
             his
             reason
             lyes
             thus
             :
             
               
                 He
                 that
                 cannot
                 merit
                 bread
                 ,
                 cannot
                 merit
                 euerlasting
                 life
                 .
              
               
                 But
                 no
                 man
                 can
                 merit
                 bread
                 .
              
               
                 Therefore
                 no
                 man
                 can
                 merit
                 euerlasting
                 life
                 .
              
            
             The
             proposition
             stands
             vpon
             the
             comparison
             of
             inequality
             ,
             from
             the
             lesse
             to
             the
             greater
             ,
             for
             it
             is
             a
             lesse
             matter
             to
             deserue
             bread
             ,
             then
             to
             merit
             euerlasting
             life
             .
             The
             assumption
             is
             proued
             by
             that
             clause
             of
             the
             Lords
             prayer
             ,
             wherein
             we
             beg
             our
             dayly
             bread
             ,
             which
             we
             might
             claime
             of
             due
             debt
             ,
             if
             we
             could
             deserue
             it
             .
          
           
             In
             stead
             of
             answering
             some
             part
             of
             the
             syllogisme
             ,
             you
             
             tell
             vs
             ,
             that
             we
             must
             not
             looke
             to
             be
             fed
             from
             heauen
             by
             miracle
             without
             our
             owne
             trauell
             or
             cost
             ,
             which
             is
             as
             much
             to
             purpose
             as
             if
             you
             should
             say
             ,
             we
             must
             eate
             our
             bread
             when
             we
             haue
             it
             ,
             if
             we
             will
             be
             fed
             .
          
           
             It
             is
             but
             a
             mockery
             to
             pray
             to
             God
             for
             it
             if
             we
             know
             we
             haue
             deserued
             it
             ,
             vnlesse
             perhaps
             we
             thinke
             him
             so
             vniust
             ,
             that
             it
             is
             well
             if
             we
             can
             get
             our
             owne
             of
             him
             by
             any
             meanes
             whatsoeuer
             .
             We
             deny
             not
             that
             we
             are
             to
             vse
             the
             meanes
             both
             for
             the
             one
             and
             the
             other
             ,
             but
             that
             we
             can
             deserue
             either
             by
             vsing
             the
             meanes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               VI.
            
             Consent
             of
             the
             auncient
             Church
             .
             *
             Bernard
             ,
             
               Those
               which
               we
               call
               our
               merits
               ,
               are
               the
               way
               to
               the
               kingdome
               ,
               and
               not
            
             the
             cause
             of
             raigning
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             let
             vs
             heare
             his
             last
             argument
             ,
             which
             is
             (
             as
             he
             speaketh
             )
             the
             consent
             of
             the
             auncient
             Church
             :
             and
             then
             beginneth
             with
             S.
             Bernard
             ,
             who
             liued
             1000.
             yeares
             after
             Christ
             :
             He
             (
             in
             I
             know
             not
             what
             place
             ,
             the
             quotation
             is
             so
             doubtfull
             )
             saith
             .
             
               Those
               things
               vvhich
               vve
               call
               merits
               ,
               are
               the
               vvay
               to
               the
               Kingdome
               ,
               but
               not
               the
               cause
               of
               raigning
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             that
             twight
             vs
             so
             much
             with
             ignorance
             ,
             and
             brag
             so
             much
             of
             your
             owne
             knowledge
             especially
             in
             the
             old
             writers
             ,
             should
             haue
             all
             these
             places
             at
             your
             fingers
             ends
             ,
             but
             this
             answere
             if
             it
             were
             true
             must
             needs
             be
             more
             by
             gesse
             then
             by
             cunning
             .
             Bernard
             sayes
             merits
             are
             the
             way
             ,
             not
             the
             cause
             ,
             if
             he
             had
             meant
             as
             you
             would
             haue
             him
             he
             should
             and
             would
             haue
             said
             ,
             that
             they
             were
             not
             the
             whole
             cause
             ,
             but
             the
             party
             or
             ioint
             cause
             ,
             but
             he
             denyes
             them
             altogether
             the
             nature
             of
             causes
             by
             giuing
             them
             another
             place
             to
             be
             the
             way
             to
             heauen
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             answere
             ,
             that
             merits
             be
             not
             the
             whole
             cause
             ,
             but
             the
             promise
             of
             God
             
             through
             Christ
             ,
             and
             the
             grace
             of
             God
             freely
             bestowed
             on
             vs
             ,
             out
             of
             which
             our
             merits
             proceed
             .
             Which
             is
             Bernards
             owne
             doctrine
             .
          
           
             What
             is
             p
             Bernards
             owne
             doctrine
             ?
             your
             whole
             answer
             ,
             or
             only
             the
             later
             part
             of
             it
             ?
             let
             the
             reader
             iudge
             .
             These
             are
             Bernards
             words
             ,
             
               As
               it
               is
               inough
               to
               merit
               ,
               not
               to
               presume
               of
               merit
               ,
               so
               to
               want
               merits
               is
               inough
               to
               condemnation
               .
            
             If
             he
             speake
             of
             merits
             properly
             taken
             what
             presumption
             is
             it
             for
             a
             man
             to
             demand
             his
             right
             ?
             But
             because
             our
             good
             works
             ,
             which
             he
             (
             as
             other
             auncient
             writers
             )
             calls
             merits
             ,
             are
             imperfit
             ,
             
             therefore
             our
             greatest
             merit
             is
             ,
             to
             know
             we
             merit
             not
             :
             for
             the
             later
             part
             of
             his
             sentence
             ,
             we
             graunt
             ,
             that
             it
             is
             inough
             to
             damnation
             ,
             for
             a
             man
             to
             be
             without
             good
             works
             .
             It
             followes
             in
             
               Bernard
               :
               No
               infants
               regenerate
               want
               merits
               ,
               but
               haue
               Christs
               ,
               whereof
               notwithstanding
               they
               make
               themselues
               vnworthie
               ,
               if
               they
               had
               opportunitie
               to
               add
               their
               owne
               ,
               and
               neglected
               it
               ,
               which
               is
               the
               danger
               of
               riper
               yeares
               .
               Infants
            
             (
             sayes
             
               Bernard
               )
               haue
               Christs
               merits
               ,
               but
               ,
               if
               they
               come
               to
               yeares
               ,
               they
               must
               also
               haue
               some
               of
               their
               owne
               .
            
             What
             ?
             merits
             to
             deserue
             heauen
             ?
             then
             were
             Christs
             insufficient
             ;
             but
             they
             must
             haue
             good
             works
             ,
             without
             which
             they
             make
             themselues
             vnworthie
             of
             any
             benefit
             by
             Christ.
             Is
             not
             this
             whollie
             our
             doctrine
             ?
             let
             vs
             heare
             his
             conclusion
             .
             
               Haue
               a
               care
            
             (
             sayes
             
               Bernard
               )
               to
               haue
               merits
               ,
               hauing
               them
               ,
               know
               they
               were
               giuen
               thee
               ,
               hope
               for
               the
               fruite
               of
               them
               by
               the
               mercy
               of
               God
               ,
               and
               thou
               hast
               auoided
               all
               danger
               ,
               of
               pouertie
               ,
               vnthankefulnes
               ,
               and
               presumption
               .
            
             We
             must
             haue
             good
             workes
             ,
             else
             wee
             are
             poore
             ;
             we
             must
             know
             they
             are
             not
             of
             our selues
             ,
             else
             we
             are
             vnthankfull
             ;
             we
             must
             looke
             for
             reward
             of
             mercie
             ,
             not
             of
             debt
             ,
             else
             we
             are
             presumptuous
             .
             So
             that
             Bernard
             requires
             good
             workes
             ,
             not
             as
             the
             cause
             ,
             but
             as
             the
             way
             ,
             betwixt
             Gods
             promise
             ,
             and
             performance
             of
             giuing
             euerlasting
             life
             to
             them
             that
             are
             iustified
             and
             sanctified
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             August
             .
             Manual
             .
             cap.
             22.
             
             
               All
               my
               hope
               is
               in
               the
               death
               of
               my
               Lord.
               His
               death
               is
               my
               merit
               —
               :
               my
            
             merit
             is
             the
             passion
             of
             the
             Lord.
             
               I
               shall
               not
               be
               voide
               of
               merits
               ,
               so
               long
               as
               Gods
               mercies
               are
               not
               wanting
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Secondly
             ,
             he
             citeth
             Saint
             
               Augustine
               .
               All
               my
               hope
               is
               in
               the
               death
               of
               my
            
             
             
               Lord
               :
               his
               death
               is
               my
               merit
               .
            
             True
             in
             a
             good
             sense
             :
             that
             is
             ,
             by
             the
             vertue
             of
             his
             death
             ,
             and
             passion
             ,
             my
             sinnes
             are
             pardoned
             ,
             and
             grace
             is
             bestowed
             on
             me
             to
             doe
             good
             workes
             ,
             and
             so
             to
             merit
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             leaue
             out
             the
             better
             halfe
             of
             that
             which
             was
             alleaged
             out
             of
             Austin
             ;
             which
             indeede
             ouerthrowes
             your
             answere
             ,
             
               That
               Christ
               hath
               procured
               pardon
               and
               grace
               for
               you
               to
               merit
               by
               :
            
             but
             Austin
             saith
             ,
             that
             
               the
               death
               and
               passion
               of
               the
               Lord
               are
               his
               merit
               :
            
             that
             is
             (
             by
             your
             interpretation
             )
             his
             merit
             of
             grace
             ,
             not
             of
             glorie
             .
             For
             that
             he
             must
             merit
             ,
             by
             well
             vsing
             
             the
             grace
             which
             Christ
             hath
             deserued
             for
             him
             ;
             to
             cut
             off
             this
             ,
             Austin
             addes
             :
             q
             
               I
               shall
               not
               be
               voide
               of
               merits
               ,
               so
               long
               as
               Gods
               mercies
               are
               not
               wanting
               .
            
             Haue
             those
             works
             the
             true
             and
             whole
             nature
             of
             merit
             ,
             which
             receiue
             their
             worth
             from
             Gods
             mercie
             ?
             If
             you
             will
             answere
             ,
             that
             by
             Gods
             mercie
             he
             meanes
             not
             his
             accepting
             of
             the
             worke
             ,
             but
             his
             supplying
             vs
             with
             grace
             to
             worke
             :
             I
             replie
             ,
             that
             he
             may
             ,
             for
             all
             that
             mercie
             ,
             want
             merits
             :
             because
             it
             depends
             vpon
             his
             own
             free
             will
             ,
             when
             God
             hath
             done
             his
             vttermost
             ,
             whether
             hee
             will
             worke
             or
             no.
             But
             that
             which
             followes
             in
             Austin
             ,
             shewes
             ,
             that
             all
             is
             in
             Gods
             mercie
             :
             If
             (
             saith
             he
             )
             
               the
               mercies
               of
               the
               Lord
               be
               many
               ,
               I
               am
               much
               in
               merit
               :
               the
               mightier
               he
               is
               to
               saue
               ,
               the
               more
               am
               I
               secure
               .
            
             So
             that
             Austin
             takes
             all
             from
             himselfe
             ,
             and
             giues
             it
             to
             God.
             
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Basil.
             on
             Psal.
             114.
             
             
               Eternall
               rest
               is
               reserued
               for
               them
               ,
               which
               haue
               striuen
               lawfully
               in
               this
               life
               :
               not
            
             for
             the
             merits
             
               of
               their
               doings
               ,
               but
               vpon
               the
               grace
               of
               the
               most
               bountifull
               God
               ,
               in
               which
               they
               trusted
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             These
             words
             are
             vntruly
             translated
             :
             for
             first
             ,
             he
             maketh
             with
             the
             Apostle
             ,
             eternall
             life
             to
             be
             the
             prize
             of
             that
             combate
             ,
             and
             then
             addeth
             that
             it
             is
             not
             giuen
             according
             vnto
             the
             debt
             ,
             and
             iust
             rate
             of
             the
             works
             ,
             but
             in
             a
             fuller
             measure
             ,
             according
             vnto
             the
             bounty
             of
             so
             liberall
             a
             Lord
             :
             Where
             hence
             is
             gathered
             that
             common
             and
             most
             true
             sentence
             .
             
               That
               God
               punisheth
               men
               vnder
               their
               deserts
               ,
               but
               rewardeth
               them
               aboue
               their
               merits
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Wherein
             lies
             the
             error
             of
             the
             translation
             ?
             You
             take
             too
             much
             vpon
             you
             ;
             as
             if
             all
             the
             world
             were
             bound
             to
             allow
             your
             word
             ,
             without
             any
             further
             proofe
             .
             But
             let
             vs
             examine
             the
             translation
             .
             
               Eternall
               rest
            
             (
             saith
             Basil
             )
             r
             
               is
               reserued
               for
               them
               who
               in
               this
               life
               haue
               striuen
               lawfully
               ;
               not
               as
            
             s
             
               a
               debt
               paid
               them
               for
               their
               worke
               ,
               but
               giuen
               them
               vpon
               the
               most
               bountifull
               grace
               of
               God
               ,
               in
               whom
               they
               haue
               hoped
               .
            
             He
             is
             desirous
             to
             picke
             quarrels
             that
             findes
             fault
             with
             such
             translations
             .
             What
             one
             word
             hath
             Master
             Perkins
             left
             out
             ,
             or
             misinterpreted
             ,
             that
             might
             be
             any
             thing
             to
             your
             aduantage
             ?
             But
             the
             testimonie
             was
             too
             plaine
             to
             admit
             any
             cauill
             ,
             else
             the
             translation
             had
             been
             good
             enough
             .
          
           
             But
             your
             proofe
             is
             ,
             at
             least
             ,
             as
             bad
             as
             your
             accusation
             .
             To
             
             prooue
             the
             words
             are
             vntruly
             translated
             ,
             you
             tell
             vs
             ,
             that
             Basil
             makes
             eternall
             life
             the
             prize
             of
             the
             combat
             :
             what
             is
             this
             to
             the
             purpose
             ?
             where
             is
             the
             fault
             of
             the
             translation
             ?
             But
             let
             vs
             take
             your
             interpretation
             of
             his
             meaning
             .
             If
             the
             reward
             be
             not
             giuen
             according
             to
             debt
             ,
             but
             in
             a
             fuller
             measure
             ,
             and
             yet
             no
             greater
             thing
             giuen
             than
             euerlasting
             life
             ;
             doubtlesse
             our
             workes
             deserue
             not
             truly
             and
             wholy
             the
             reward
             of
             euerlasting
             life
             ,
             that
             God
             bestowes
             on
             them
             of
             bountie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             August
             .
             on
             Psal.
             120.
             
             
               He
               crowneth
               thee
               ,
               because
               he
               crowneth
               his
               owne
               gifts
               ,
               not
               thy
               merits
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Augustine
             was
             to
             wise
             ,
             to
             let
             any
             such
             foolish
             sentence
             passe
             his
             penne
             :
             What
             congruity
             is
             in
             this
             .
             
               He
               crowneth
               thee
               ,
               because
               he
               crowneth
               his
               ovvne
               gifts
               ,
               not
               thy
               merits
               .
            
             It
             had
             been
             better
             said
             :
             He
             crowneth
             thee
             not
             ,
             &c.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             may
             be
             apparant
             to
             all
             men
             ,
             who
             consider
             this
             mans
             course
             ,
             in
             answering
             the
             testimonies
             of
             the
             Fathers
             ,
             that
             he
             doth
             it
             by
             rote
             ,
             and
             not
             by
             skill
             ,
             not
             caring
             what
             their
             meaning
             was
             ,
             but
             gessing
             what
             ,
             in
             his
             conceit
             ,
             it
             might
             be
             .
             If
             he
             had
             lookt
             for
             the
             place
             ,
             here
             alleaged
             ,
             he
             would
             certainly
             haue
             answered
             ,
             that
             Austin
             hath
             no
             such
             speech
             vpon
             that
             Psalme
             ;
             and
             then
             perhaps
             he
             might
             with
             more
             reason
             haue
             denied
             that
             he
             hath
             it
             at
             all
             .
             The
             truth
             is
             the
             Printer
             misplaced
             the
             cypher
             ,
             and
             of
             Psalme
             102.
             made
             120.
             
             But
             Master
             Perkins
             truly
             alleaged
             Austins
             words
             and
             sentence
             ,
             which
             this
             bold
             censurer
             calles
             foolish
             ,
             and
             confidently
             affirmes
             ,
             that
             Austin
             would
             not
             let
             any
             such
             foolish
             sentence
             passe
             his
             penne
             .
             Let
             himselfe
             iudge
             ,
             whether
             Austin
             say
             so
             or
             no.
             We
             (
             saith
             t
             
               Austin
               )
               that
               are
               ouercome
               in
               our selues
               ,
               haue
               ouercome
               in
               him
               ;
               therefore
               he
               crownes
               thee
               ,
               because
            
             u
             
               he
               crownes
               his
               owne
               gifts
               ,
               not
               thy
               merits
               .
            
             The
             sense
             is
             ,
             that
             if
             God
             should
             looke
             to
             our
             actions
             of
             striuing
             against
             sinne
             ,
             as
             they
             are
             weakly
             performed
             by
             vs
             ,
             hee
             would
             neuer
             crowne
             them
             ;
             but
             considering
             that
             wee
             striue
             by
             his
             grace
             ,
             he
             vouchsafes
             them
             a
             reward
             ,
             though
             on
             our
             part
             altogether
             vndeserued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             he
             mistooke
             belike
             this
             sentence
             of
             Saint
             
               Augustine
               .
               VVhen
               God
               crovvneth
               thee
               ,
               he
               crovvneth
               his
               gifts
               ,
               not
               thy
               merits
               .
            
             Which
             is
             true
             ,
             being
             taken
             in
             that
             sense
             ,
             which
             he
             himselfe
             declareth
             .
             
               To
               such
               a
               man
               so
            
             
             thinking
             (
             that
             is
             ,
             that
             he
             hath
             merits
             of
             himselfe
             ,
             without
             the
             grace
             of
             
             God
             ,
             )
             
               it
               may
               be
               most
               truly
               said
               :
               God
               doth
               crovvne
               his
               ovvne
               gifts
               ,
               not
               thy
               merits
               .
               If
               thy
               merits
               be
               of
               thy selfe
               ,
               and
               not
               from
               him
               :
               but
               if
               we
               acknowledge
               our
               merits
               to
               proceed
               from
               grace
               working
               vvith
               vs
               ,
               then
               may
               vve
               as
               truly
               say
               ,
               that
               eternall
               life
               is
               the
               crowne
               and
               revvard
               of
               merits
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Austin
             hath
             the
             same
             sentence
             ,
             for
             the
             substance
             of
             it
             ,
             in
             x
             many
             other
             places
             ,
             and
             namely
             in
             that
             you
             alleage
             ,
             though
             not
             altogether
             as
             you
             alleage
             it
             .
             For
             ,
             after
             those
             words
             ,
             
               If
               thy
               merits
               be
               of
               thy selfe
               ,
            
             it
             followes
             in
             y
             
               Austin
               ,
               for
               these
               ,
               if
               they
               be
               such
               ,
               are
               naught
               ;
               those
               that
               are
               naught
               ,
               God
               crownes
               not
               ;
               but
               ,
               if
               they
               be
               good
               ,
               they
               be
               the
               gifts
               of
               God.
            
             The
             rest
             ,
             and
             the
             greater
             halfe
             of
             the
             sentence
             is
             none
             of
             Austins
             ,
             but
             yours
             ;
             yet
             closely
             conueied
             by
             you
             ,
             as
             if
             it
             were
             his
             no
             lesse
             than
             the
             former
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             Psal.
             142.
             
             
               Lord
               thou
               wilt
               quicken
               me
               in
               thy
               iustice
               ,
               not
               in
               mine
               :
               not
               because
               I
               haue
               deserued
               it
               ,
               but
               because
               thou
               hast
               compassion
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             His
             other
             place
             on
             the
             Psalme
             ,
             is
             not
             to
             this
             purpose
             :
             but
             appertaines
             to
             the
             first
             iustification
             of
             a
             sinner
             ,
             as
             the
             first
             word
             ,
             quicken
             and
             reuiue
             
             me
             sheweth
             plainely
             :
             now
             we
             confesse
             that
             a
             sinner
             is
             called
             to
             repentance
             and
             reuiued
             ,
             not
             for
             any
             desert
             of
             his
             owne
             ,
             but
             of
             Gods
             meere
             mercie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             will
             not
             serue
             the
             turne
             to
             say
             ,
             
               It
               is
               not
               to
               this
               purpose
               ,
               but
               speakes
               of
               the
               first
               iustification
               of
               a
               sinner
               .
            
             For
             Dauid
             ,
             who
             is
             held
             to
             be
             the
             penner
             of
             it
             ,
             was
             truly
             iustified
             ,
             before
             the
             writing
             of
             that
             Psalme
             :
             yea
             the
             whole
             course
             of
             the
             Psalme
             it selfe
             manifestly
             prooues
             ,
             that
             it
             was
             the
             prayer
             of
             one
             greatly
             in
             Gods
             fauour
             ,
             and
             strongly
             perswaded
             of
             his
             succour
             .
             But
             what
             neede
             I
             seeke
             any
             proofes
             ?
             Haue
             you
             forgotten
             ,
             that
             a
             few
             lines
             before
             you
             confest
             as
             much
             ,
             when
             as
             you
             would
             haue
             shifted
             off
             that
             place
             ,
             in
             the
             second
             verse
             of
             this
             Psalme
             ,
             by
             answering
             ,
             that
             the
             Prophet
             prayed
             onely
             for
             veniall
             and
             light
             sinnes
             ?
             How
             then
             is
             the
             case
             so
             suddenly
             altred
             ?
             Forsooth
             ,
             because
             he
             saith
             ,
             
               Thou
               shalt
               quicken
               me
            
             .
             For
             so
             indeed
             he
             saith
             ,
             and
             not
             ,
             
               Quicken
               me
            
             ,
             as
             you
             write
             .
             But
             this
             quickning
             ,
             is
             not
             giuing
             him
             grace
             to
             iustification
             ,
             but
             comforting
             ,
             and
             relieuing
             him
             in
             the
             troubles
             hee
             speakes
             of
             ;
             and
             (
             as
             z
             Lyra
             truly
             expounds
             it
             )
             deliuering
             him
             from
             the
             daunger
             of
             death
             ,
             which
             hung
             ouer
             his
             
             head
             ,
             by
             reason
             of
             his
             sonne
             Absoloms
             vnnaturall
             rebellion
             .
          
        
         
           
             Obiections
             of
             Papists
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               I.
            
             In
             sundrie
             places
             of
             Scripture
             ,
             promise
             of
             reward
             is
             made
             to
             them
             that
             beleeue
             and
             do
             good
             workes
             :
             therefore
             our
             workes
             doe
             merit
             :
             for
             a
             reward
             and
             merit
             be
             relatiues
             .
             Answ.
             Reward
             is
             twofold
             :
             of
             debt
             ,
             and
             of
             mercie
             .
             Life
             euerlasting
             is
             not
             a
             reward
             of
             debt
             but
             of
             mercie
             ,
             giuen
             of
             the
             good
             will
             of
             God
             ,
             without
             anything
             done
             of
             man.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Hauing
             thus
             at
             length
             answered
             ,
             vnto
             all
             that
             M.
             Perkins
             hath
             alleaged
             against
             merittes
             :
             Let
             vs
             see
             what
             can
             be
             said
             for
             them
             ,
             following
             as
             neere
             as
             I
             can
             M.
             Perkins
             order
             .
          
           
             First
             ,
             in
             sundry
             places
             of
             Scripture
             ,
             promise
             of
             reward
             is
             made
             vnto
             good
             workes
             .
             
               If
               thou
               doe
               vvell
               ,
               shalt
               thou
               not
               receiue
               ?
               To
               him
               that
               doth
            
             
             
               vvell
               there
               is
               a
               faithfull
               revvard
               .
               Feare
               not
               to
               be
               iustified
               vnto
               death
               ,
               because
               the
               revvard
               of
               God
               remaineth
               for
               euer
            
             ;
             and.
             
               VVhen
               you
               are
               reuiled
               and
               persecuted
               for
               my
               sake
               ,
               reioyce
               ,
               for
               great
               is
               your
               reward
               in
               heauen
               .
            
             And
             a
             hundred
             such
             like
             :
             therefore
             such
             workes
             doe
             merit
             heauen
             ,
             for
             a
             reward
             supposeth
             that
             there
             was
             a
             desert
             of
             it
             .
          
           
             M.
             Perkins
             answereth
             first
             ,
             that
             the
             reward
             is
             of
             meere
             mercie
             without
             
             any
             thing
             done
             by
             men
             .
             But
             this
             is
             most
             apparantly
             false
             :
             for
             the
             Scripture
             expresseth
             the
             very
             workes
             whereof
             it
             is
             a
             reward
             :
             Againe
             ,
             a
             reward
             in
             English
             supposeth
             a
             former
             pleasure
             ,
             which
             is
             rewarded
             ,
             otherwise
             it
             were
             to
             be
             called
             a
             gift
             ,
             and
             not
             a
             reward
             :
             and
             much
             more
             the
             Latin
             ,
             and
             Greek
             word
             ,
             
               Misthos
               ,
               Merces
            
             ,
             which
             rather
             signifie
             a
             mans
             hire
             and
             wages
             ,
             then
             a
             gift
             or
             reward
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             M.
             Perkins
             saith
             not
             ,
             that
             reward
             is
             promised
             to
             workes
             ,
             but
             to
             them
             that
             beleeue
             and
             doe
             good
             workes
             :
             where
             ,
             if
             there
             be
             any
             desert
             ,
             it
             is
             wholy
             in
             the
             person
             ,
             if
             not
             onely
             .
             Yea
             all
             the
             places
             ,
             you
             needlesly
             alleage
             ,
             mention
             reward
             to
             the
             doer
             ,
             not
             to
             the
             deed
             .
          
           
             To
             the
             former
             part
             of
             the
             place
             out
             of
             a
             Ecclesiasticus
             ,
             I
             answered
             before
             ;
             I
             adde
             now
             concerning
             the
             latter
             ,
             which
             belongs
             to
             this
             argument
             ,
             viz.
             
               Because
               the
               reward
               of
               God
               remaines
               for
               euer
            
             ;
             that
             it
             is
             not
             in
             the
             b
             Greeke
             copie
             ,
             nor
             in
             Caraffas
             Latin
             ,
             nor
             in
             Pagnines
             .
             c
             Vatablus
             hath
             it
             indeede
             ,
             but
             within
             two
             hookes
             ,
             as
             a
             sentence
             suspected
             .
             The
             edition
             
             of
             Complutum
             and
             
               A●●as
               Montanus
            
             wholy
             omit
             it
             .
             
          
           
             There
             is
             nothing
             done
             by
             man
             that
             can
             deserue
             such
             a
             reward
             ,
             though
             there
             be
             something
             done
             ,
             for
             which
             the
             doer
             is
             rewarded
             .
          
           
             A
             reward
             supposeth
             some
             action
             which
             is
             rewarded
             ,
             but
             not
             alwaies
             vpon
             desert
             .
             It
             may
             well
             be
             called
             a
             reward
             ,
             because
             it
             is
             giuen
             in
             respect
             of
             the
             worke
             ,
             howsoeuer
             not
             for
             the
             worth
             of
             it
             .
             The
             Greeke
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             Latin
             merces
             ,
             signifie
             a
             reward
             for
             somewhat
             done
             ,
             either
             vpon
             couenant
             ,
             or
             otherwise
             ,
             but
             prooue
             not
             any
             merit
             in
             the
             worke
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Secondly
             ,
             the
             kingdome
             of
             heauen
             is
             properly
             an
             inheritance
             giuen
             of
             a
             father
             to
             a
             child
             ,
             and
             therefore
             it
             is
             called
             a
             reward
             not
             properly
             ,
             but
             by
             a
             figure
             or
             by
             resemblance
             .
             For
             as
             a
             workeman
             hauing
             ended
             his
             labour
             ,
             receiueth
             his
             wages
             :
             so
             after
             men
             haue
             lead
             their
             liues
             and
             finished
             their
             course
             in
             keeping
             faith
             and
             good
             conscience
             ,
             as
             dutifull
             children
             ,
             God
             giueth
             them
             eternall
             life
             .
             And
             hereupon
             it
             is
             termed
             a
             reward
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Wherefore
             M.
             Perkins
             skippes
             to
             a
             second
             shift
             :
             that
             forsooth
             eternall
             life
             is
             an
             inheritance
             ,
             but
             not
             a
             reward
             .
          
           
             Reply
             .
             We
             know
             well
             that
             it
             is
             an
             inheritance
             ,
             because
             it
             is
             only
             due
             vnto
             the
             adopted
             Sonnes
             of
             God
             :
             but
             that
             hindereth
             not
             it
             to
             be
             a
             reward
             ,
             for
             that
             it
             is
             our
             heauenly
             fathers
             pleasure
             ,
             that
             all
             his
             Sons
             comming
             
             to
             the
             yeares
             of
             discretion
             ,
             shall
             by
             their
             good
             carriage
             either
             deserue
             it
             ,
             or
             else
             for
             their
             bad
             behauiour
             be
             disinherited
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             An
             inheritance
             is
             not
             due
             to
             the
             sonne
             onely
             ,
             because
             none
             ,
             except
             hee
             bee
             a
             sonne
             ,
             can
             haue
             it
             ,
             but
             is
             his
             proper
             right
             ,
             because
             he
             is
             a
             sonne
             .
             And
             therfore
             it
             is
             vnreasonable
             ,
             both
             in
             Diuinitie
             and
             Law
             ,
             
               that
               the
               sonne
               should
               be
               bound
               to
               purchase
               that
               by
               his
               labour
               ,
               to
               which
               by
               a
               naturall
               right
               he
               hath
               full
               interest
               .
            
             This
             is
             our
             case
             :
             for
             though
             we
             are
             not
             sonnes
             by
             nature
             ,
             but
             e
             by
             adoption
             ,
             yet
             being
             sonnes
             and
             heires
             ,
             yea
             ioynt
             heires
             with
             Christ
             ,
             the
             naturall
             sonne
             ,
             of
             whose
             bodie
             we
             are
             members
             ,
             the
             very
             nature
             of
             our
             sonneship
             ,
             or
             being
             sonnes
             ,
             conueies
             vnto
             vs
             a
             sufficient
             and
             certaine
             title
             to
             the
             inheritance
             .
             It
             is
             indeed
             the
             pleasure
             of
             God
             our
             Father
             ,
             
             that
             we
             should
             labour
             to
             expresse
             our
             thankfulnes
             ,
             by
             all
             holy
             obedience
             to
             him
             ,
             that
             hath
             adopted
             vs
             for
             his
             children
             ,
             and
             that
             we
             ,
             after
             this
             labour
             ,
             should
             receiue
             the
             inheritance
             ;
             not
             deserue
             that
             by
             our
             labour
             ,
             to
             which
             wee
             haue
             alreadie
             a
             farre
             better
             claime
             ,
             by
             being
             sonnes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Thirdly
             ,
             if
             I
             should
             graunt
             that
             life
             euerlasting
             is
             a
             deserued
             reward
             ,
             it
             is
             not
             for
             our
             workes
             ,
             but
             for
             Christs
             merit
             imputed
             to
             vs
             ,
             causing
             vs
             thereby
             to
             merit
             :
             and
             thus
             the
             relation
             stands
             directly
             between
             the
             Reward
             and
             Christs
             Merit
             applied
             vnto
             vs.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             hauing
             so
             good
             reason
             to
             distrust
             his
             two
             former
             answeres
             ,
             
             flies
             to
             a
             third
             :
             and
             graunteth
             that
             eternal
             life
             is
             a
             reward
             ,
             yet
             not
             of
             our
             workes
             ,
             but
             of
             Christs
             merits
             imputed
             vnto
             vs
             :
             This
             is
             that
             Castle
             wherin
             he
             holds
             himselfe
             safe
             from
             all
             Canon
             shotte
             ,
             but
             he
             is
             fouly
             abused
             ,
             for
             this
             answere
             is
             the
             most
             extrauagant
             of
             all
             the
             rest
             ,
             as
             being
             furthest
             off
             from
             the
             true
             sense
             of
             the
             Scripture
             :
             examine
             any
             one
             of
             the
             places
             ,
             and
             a
             babe
             may
             discouer
             the
             incongruity
             of
             it
             .
             Namely
             Christ
             saith
             that
             great
             is
             their
             reward
             ,
             who
             are
             reuiled
             and
             persecuted
             for
             his
             sake
             .
             Assigning
             the
             reward
             vnto
             their
             constant
             bearing
             and
             enduring
             of
             tribulation
             for
             Gods
             sake
             ;
             and
             not
             to
             his
             owne
             merits
             imputed
             ,
             and
             if
             you
             desire
             a
             formall
             sentence
             ,
             fitting
             this
             purpose
             take
             this
             .
             
               Euery
               man
               shall
               receiue
            
             
             
               his
               reward
               ,
               according
               vnto
               his
               ovvne
               proper
               labour
               :
            
             And
             not
             according
             to
             Christs
             merits
             imputed
             vnto
             him
             .
             
               So
               a
               doer
               of
               the
               vvorke
               shall
               be
               blessed
            
             
             
               in
               his
               deed
            
             .
             And
             not
             in
             the
             imputation
             of
             anothers
             deed
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             did
             not
             ,
             nor
             needed
             mistrust
             either
             of
             his
             former
             answers
             ;
             but
             because
             he
             knew
             that
             diuers
             men
             were
             moued
             with
             diuers
             reasons
             ,
             he
             added
             this
             third
             ,
             to
             see
             ,
             if
             by
             Gods
             blessing
             this
             might
             giue
             satisfaction
             ,
             where
             the
             other
             were
             not
             fully
             vnderstood
             .
             It
             is
             not
             Master
             Perkins
             meaning
             to
             say
             ,
             that
             in
             these
             our
             works
             there
             is
             desert
             by
             Christs
             merit
             imputed
             ,
             but
             that
             ,
             if
             the
             children
             of
             God
             must
             needes
             be
             thought
             to
             receiue
             euerlasting
             life
             ,
             as
             of
             merit
             ,
             the
             merit
             is
             
             properly
             Christs
             imputed
             to
             them
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               II.
            
             Christ
             by
             his
             death
             merited
             that
             our
             workes
             should
             merit
             life
             euerlasting
             .
             Answ.
             That
             is
             false
             :
             all
             we
             find
             in
             Scripture
             is
             ,
             that
             Christ
             by
             his
             merit
             procured
             pardon
             of
             sinne
             ,
             imputation
             of
             righteousnesse
             ,
             and
             life
             euerlasting
             :
             and
             it
             is
             no
             where
             
             said
             in
             the
             word
             of
             God
             ,
             that
             Christ
             did
             merit
             ,
             that
             our
             workes
             should
             merit
             :
             it
             is
             a
             dotage
             of
             their
             owne
             deuising
             .
             He
             died
             not
             for
             our
             good
             workes
             to
             make
             them
             able
             to
             satisfie
             Gods
             anger
             :
             but
             for
             our
             sinnes
             ,
             that
             they
             might
             be
             pardoned
             .
             Thus
             much
             saith
             the
             Scripture
             ,
             and
             no
             more
             .
             And
             in
             that
             Christ
             did
             sufficiently
             merit
             life
             eternall
             for
             vs
             ,
             by
             his
             owne
             death
             :
             it
             is
             a
             sufficient
             proofe
             that
             hee
             neuer
             intended
             to
             giue
             vs
             power
             of
             meriting
             the
             same
             :
             vnlesse
             wee
             suppose
             that
             at
             some
             time
             hee
             giues
             more
             then
             is
             needefull
             .
             Againe
             ,
             Christ
             in
             the
             office
             of
             mediation
             as
             he
             is
             a
             King
             ,
             Priest
             ,
             and
             Prophet
             ,
             admitteth
             no
             deputie
             or
             fellow
             .
             For
             he
             is
             a
             most
             perfect
             Mediatour
             ,
             doing
             all
             thinges
             by
             himselfe
             ,
             without
             the
             helpe
             of
             any
             .
             And
             the
             Ministers
             that
             dispence
             the
             word
             are
             not
             his
             deputies
             ,
             but
             reasonable
             and
             voluntarie
             instruments
             ,
             which
             he
             vseth
             .
             But
             if
             men
             by
             workes
             can
             merit
             increase
             of
             grace
             and
             happinesse
             for
             themselues
             ,
             then
             hath
             Christ
             partners
             in
             the
             worke
             of
             redemption
             :
             men
             doing
             that
             by
             him
             ,
             which
             hee
             doth
             of
             himselfe
             ,
             in
             procuring
             their
             saluation
             .
             Nay
             ,
             if
             this
             might
             stand
             ,
             that
             Christ
             did
             merit
             ,
             that
             our
             workes
             should
             merit
             ,
             then
             Christ
             should
             merit
             that
             our
             stained
             righteousnesse
             beeing
             for
             this
             cause
             not
             capable
             of
             merit
             ,
             should
             neuerthelesse
             merit
             .
             I
             call
             it
             stained
             ;
             because
             we
             are
             partly
             flesh
             ,
             and
             partly
             spirit
             :
             and
             therfore
             in
             our selues
             deseruing
             the
             curse
             of
             the
             law
             ,
             though
             wee
             bee
             regenerate
             .
             Againe
             ,
             for
             one
             good
             worke
             wee
             doe
             ,
             wee
             haue
             many
             euill
             ,
             the
             offence
             whereof
             defaceth
             the
             merit
             of
             our
             best
             deedes
             ,
             and
             makes
             them
             too
             light
             in
             the
             ballance
             of
             the
             law
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Insteed
             of
             our
             second
             reason
             ,
             blindly
             proposed
             by
             M.
             Perkins
             ,
             I
             vvill
             
             confirme
             the
             first
             with
             such
             texts
             of
             holy
             writ
             ,
             as
             specifie
             plainly
             your
             good
             
             workes
             to
             be
             the
             cause
             of
             eternall
             life
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             second
             reason
             is
             so
             cleerely
             set
             downe
             ,
             that
             (
             me
             thinkes
             )
             you
             dare
             not
             looke
             vpon
             it
             ,
             for
             feare
             of
             hauing
             your
             eyes
             dazled
             by
             the
             brightnes
             of
             it
             .
             A
             sillie
             shift
             to
             auoid
             an
             argument
             ,
             which
             you
             cannot
             answere
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               Come
               vnto
               me
               yee
               blessed
               of
               my
               Father
               ,
               possesse
               a
               Kingdome
               prepared
               for
            
             
             you
             :
             And
             why
             so
             ?
             
               For
               vvhen
               I
               vvas
               hungry
               ,
               yee
               gaue
               me
               meate
               .
            
             And
             so
             foorth
             :
             the
             like
             is
             in
             the
             same
             Chapter
             of
             the
             seruants
             ,
             who
             imployed
             well
             their
             talents
             :
             for
             their
             Lord
             said
             vnto
             them
             .
             
               Because
               you
               haue
               been
               faithfull
               in
               fevv
               things
               ,
               I
               vvill
               place
               you
               ouer
               many
               .
            
             And
             many
             such
             like
             ;
             
             where
             good
             workes
             done
             by
             the
             parties
             themselues
             are
             expresly
             saide
             to
             be
             the
             very
             cause
             ,
             why
             God
             rewardeth
             them
             with
             the
             kingdome
             of
             heauen
             :
             Thorefore
             he
             must
             needs
             be
             holden
             for
             a
             very
             vvrangler
             ,
             that
             doth
             seeke
             to
             peruert
             such
             euident
             speeches
             ,
             and
             vvould
             make
             the
             simple
             beleeue
             ,
             that
             the
             cause
             there
             formally
             specified
             ,
             is
             not
             to
             be
             taken
             for
             the
             cause
             ,
             but
             doth
             only
             signifie
             an
             order
             of
             things
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             places
             you
             bring
             to
             prooue
             that
             good
             workes
             are
             the
             cause
             of
             eternall
             life
             ,
             proue
             not
             that
             the
             things
             that
             were
             done
             ,
             did
             truly
             and
             wholy
             deserue
             such
             a
             reward
             ;
             which
             is
             the
             question
             .
             No
             more
             doth
             f
             Austins
             exposition
             .
             Wee
             are
             iudged
             according
             to
             our
             workes
             :
             so
             that
             if
             any
             man
             should
             wonder
             ,
             why
             these
             are
             receiued
             into
             heauen
             ,
             those
             cast
             into
             hell
             ,
             rather
             than
             those
             into
             heauen
             ,
             these
             into
             hell
             ;
             our
             Sauiour
             tels
             them
             ,
             that
             hee
             doth
             not
             erre
             in
             the
             difference
             hee
             makes
             ,
             which
             must
             be
             according
             to
             workes
             :
             
               These
               haue
               done
               well
               ,
               and
               therefore
               are
               they
               that
               must
               be
               saued
               :
            
             Those
             euill
             ,
             and
             therefore
             are
             the
             men
             that
             must
             be
             condemned
             .
             So
             that
             his
             iudgement
             is
             right
             ,
             because
             it
             is
             according
             to
             works
             ,
             though
             workes
             bee
             not
             the
             meritorious
             cause
             of
             life
             trulie
             and
             wholie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             if
             any
             desire
             besides
             the
             euidence
             of
             the
             text
             ,
             to
             see
             how
             the
             auncient
             Fathers
             take
             it
             .
             Let
             him
             read
             S.
             Augustine
             :
             Where
             he
             thus
             briefly
             handleth
             this
             text
             .
             
               Come
               yee
               blessed
               of
               my
               Father
               ,
               receiue
               :
               VVhat
               shall
            
             
             
               vve
               receiue
               ?
               A
               Kingdome
               .
               For
               vvhat
               cause
               ?
               Because
               I
               vvas
               hungrie
               ,
               and
               you
               gaue
               me
               meate
               ,
            
             &c.
             
             Of
             the
             reall
             imputation
             of
             Christs
             merits
             ,
             there
             vvas
             no
             tydings
             in
             those
             daies
             :
             And
             that
             iudicious
             Doctor
             ,
             found
             that
             good
             vvorkes
             vvas
             the
             cause
             of
             receiuing
             the
             kingdome
             of
             heauen
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             this
             ,
             and
             such
             like
             sentences
             of
             the
             Fathers
             we
             must
             remember
             that
             obseruation
             of
             g
             
               Sixtus
               Senensis
            
             a
             learned
             Papist
             ,
             and
             not
             presse
             their
             words
             to
             the
             vttermost
             .
             It
             followes
             
             in
             Austin
             immediatly
             ,
             
               what
               is
               so
            
             h
             
               little
               worth
               ,
               what
               so
               earthly
               ,
               as
               to
               breake
               bread
               to
               the
               hungry
               ?
            
             i
             
               That
               is
               the
               price
               of
               the
               kingdome
               of
               heauen
               .
            
             Now
             will
             any
             man
             be
             so
             absurd
             ,
             as
             to
             imagin
             that
             Austin
             thought
             ,
             that
             the
             giuing
             of
             a
             peece
             of
             bread
             to
             a
             poore
             body
             was
             in
             deede
             the
             price
             of
             heauen
             ,
             by
             which
             it
             might
             be
             truly
             and
             wholie
             bought
             ?
             If
             it
             be
             of
             no
             greater
             value
             ,
             it
             was
             scarse
             worth
             the
             purchasing
             with
             the
             blood
             of
             the
             Sonne
             of
             God.
             The
             reuerend
             Father
             rhetorically
             amplifies
             the
             point
             ,
             to
             inforce
             his
             exhortatiō
             to
             works
             of
             charity
             ,
             which
             is
             also
             our
             Sauiours
             reason
             in
             that
             parable
             .
             Now
             that
             the
             reward
             we
             receiue
             is
             not
             truly
             and
             wholie
             deserued
             by
             the
             works
             there
             mentioned
             ,
             it
             may
             appeare
             ,
             because
             k
             Chrysostome
             and
             Theophylact
             stand
             so
             precisely
             vpon
             the
             manner
             of
             speach
             .
             
               He
               saith
               not
               Take
               it
            
             (
             say
             they
             )
             
               but
               possesse
               it
               as
               an
               inheritance
               ,
            
             whereas
             you
             say
             it
             is
             both
             an
             inheritance
             ,
             and
             a
             reward
             .
             Besides
             l
             another
             saith
             ,
             
               That
               God
               did
               not
               make
               the
               kingdome
               of
               heauen
               of
               no
               greater
               value
               then
               mans
               righteousnes
               could
               deserue
               :
            
             and
             after
             ,
             
               not
               according
               to
               the
               narrownes
               of
               mans
               righteousnes
               .
            
             And
             lastly
             ,
             God
             (
             saith
             he
             )
             
               appointed
               not
               the
               reward
               of
               the
               saincts
               ,
               according
               to
               the
               reward
               of
               men
               ,
               but
               according
               to
               his
               owne
               bountie
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Here
             by
             the
             vvay
             M.
             Perkins
             redoubleth
             that
             common
             slaunder
             of
             
             theirs
             :
             that
             vve
             take
             avvay
             a
             part
             of
             Christs
             mediation
             .
             
               For
               saith
               he
               ,
               if
               Christs
               merits
               vvere
               sufficient
               ,
               vvhat
               need
               ours
               ?
            
             It
             hath
             been
             often
             told
             them
             ,
             but
             they
             vvil
             neuer
             learne
             to
             vnderstand
             it
             :
             I
             vvil
             yet
             once
             againe
             repeate
             it
             .
             We
             hold
             our
             Sauiours
             merits
             to
             be
             of
             infinite
             value
             ,
             and
             to
             haue
             deserued
             of
             God
             all
             the
             graces
             and
             blessings
             ,
             vvhich
             hath
             or
             shall
             be
             bestovved
             vpon
             all
             men
             ,
             from
             the
             beginning
             of
             the
             vvorld
             vnto
             the
             end
             of
             it
             :
             yet
             his
             diuine
             vvill
             and
             order
             ,
             is
             that
             all
             men
             of
             diseretion
             ,
             hauing
             freely
             receiued
             grace
             from
             him
             ,
             doe
             merit
             that
             crovvne
             of
             glorie
             ,
             vvhich
             is
             prepared
             for
             them
             ,
             not
             to
             supply
             the
             vvant
             of
             his
             merits
             ,
             which
             are
             inestimable
             ,
             but
             being
             members
             of
             his
             mystical
             body
             ,
             he
             vvould
             haue
             vs
             also
             like
             vnto
             himselfe
             in
             this
             point
             of
             meriting
             :
             and
             further
             desirous
             to
             traine
             vs
             vp
             in
             all
             good
             vvorkes
             ,
             he
             best
             knevv
             ,
             that
             there
             could
             be
             no
             
             better
             spurre
             to
             pricke
             our
             dull
             nature
             forvvard
             ,
             then
             to
             ordaine
             and
             propose
             such
             heauenly
             revvards
             vnto
             all
             them
             ,
             that
             vvould
             diligently
             endeuour
             to
             deserue
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             truly
             chargeth
             you
             to
             make
             your selues
             partners
             with
             Christ
             in
             the
             worke
             of
             your
             saluation
             ,
             for
             he
             that
             is
             by
             his
             owne
             works
             a
             deseruer
             of
             euerlasting
             life
             ,
             is
             
             (
             in
             some
             part
             at
             least
             )
             a
             sauiour
             of
             himselfe
             ,
             so
             that
             howsoeuer
             you
             magnifie
             in
             words
             the
             infinitnes
             of
             Christs
             satisfaction
             and
             merits
             ,
             yet
             in
             truth
             you
             make
             it
             either
             not
             sufficient
             ,
             or
             not
             effectuall
             to
             the
             sauing
             of
             them
             ,
             who
             must
             by
             their
             works
             truly
             and
             wholie
             merit
             euerlasting
             life
             ,
             and
             receiue
             it
             ,
             not
             as
             ioint
             heirs
             with
             Christ
             by
             the
             right
             of
             sonnes
             ,
             but
             as
             hirelings
             for
             wages
             due
             to
             their
             works
             .
             If
             you
             would
             graunt
             vs
             an
             assured
             interest
             to
             heauen
             by
             vertue
             of
             our
             being
             sonnes
             ,
             and
             claime
             no
             more
             of
             God
             ,
             but
             increase
             of
             glorie
             vpon
             his
             promise
             ,
             according
             to
             our
             works
             ,
             without
             pleading
             desert
             ,
             you
             and
             we
             should
             agree
             in
             this
             point
             ;
             neither
             should
             we
             be
             driuen
             either
             to
             ouer
             valew
             our
             owne
             righteousnes
             ,
             by
             thinking
             it
             deserues
             heauen
             ,
             or
             to
             despaire
             altogether
             of
             saluation
             ,
             because
             we
             cannot
             do
             such
             works
             as
             do
             truly
             and
             fully
             merit
             heauen
             .
          
           
             That
             God
             would
             haue
             vs
             like
             vnto
             his
             Sonne
             in
             true
             obedience
             ,
             and
             patient
             suffering
             ,
             we
             finde
             in
             the
             m
             scriptures
             ,
             and
             beleeue
             ;
             that
             we
             should
             also
             be
             like
             him
             in
             meriting
             ,
             when
             you
             prooue
             by
             the
             same
             authoritie
             ,
             we
             will
             beleeue
             .
             In
             the
             meane
             while
             giue
             vs
             leaue
             rather
             to
             rest
             vpon
             Christ
             only
             and
             his
             merits
             ,
             the
             sufficiencie
             whereof
             we
             certainely
             know
             ,
             then
             to
             trust
             to
             our
             owne
             deserts
             ,
             which
             (
             when
             they
             are
             at
             the
             best
             )
             seeme
             to
             vs
             worthie
             of
             damnation
             rather
             then
             reward
             ,
             which
             notwithstanding
             we
             assuredly
             looke
             for
             vpon
             Gods
             promise
             ,
             and
             acceptation
             ,
             not
             vpon
             our
             desert
             or
             perfection
             ,
             which
             comes
             alwayes
             short
             of
             that
             which
             is
             inioyned
             vs.
             
          
           
             But
             it
             is
             Gods
             purpose
             to
             traine
             vs
             vp
             in
             good
             works
             ,
             it
             is
             so
             out
             of
             question
             ,
             n
             
               for
               we
               are
               his
               workemanship
               ,
               created
               in
               Christ
               Iesus
               ,
               vnto
               good
               works
               ,
               which
               God
               hath
               ordained
               ,
               that
               we
               should
               walke
               in
               them
               .
            
             And
             is
             there
             no
             sufficient
             meanes
             (
             thinke
             you
             )
             to
             prick
             vs
             forward
             to
             do
             good
             works
             ,
             vnlesse
             we
             may
             perswade
             ourselues
             ,
             we
             shal
             merit
             heauen
             by
             them
             ?
             See
             the
             difference
             betwixt
             children
             and
             seruants
             .
             And
             yet
             forsooth
             you
             would
             beare
             the
             world
             in
             hand
             that
             you
             do
             all
             of
             pure
             loue
             to
             God
             ,
             whereas
             indeed
             you
             would
             do
             nothing
             at
             all
             ,
             but
             that
             your
             pride
             is
             satisfied
             for
             the
             present
             
             by
             the
             perswasion
             of
             the
             good
             vse
             of
             your
             free
             will
             ,
             and
             your
             hope
             fed
             with
             opinion
             of
             euerlasting
             life
             to
             be
             paid
             you
             hereafter
             ,
             as
             the
             deserued
             hire
             of
             your
             worthie
             works
             :
             we
             on
             the
             other
             side
             o
             being
             led
             with
             the
             affection
             of
             children
             ,
             p
             pricked
             on
             with
             the
             feeling
             of
             Gods
             incomprehensible
             mercie
             :
             q
             incouraged
             by
             his
             gratious
             promises
             of
             accepting
             our
             poore
             indeuours
             to
             do
             him
             seruice
             ;
             r
             rauisht
             with
             the
             expectatiō
             of
             such
             a
             reward
             as
             is
             assured
             vs
             ,
             though
             without
             desert
             ;
             s
             ashamed
             in
             our selues
             euery
             day
             of
             our
             vnkindnes
             and
             vnthankfulnes
             in
             doing
             no
             more
             ;
             t
             yea
             condemned
             in
             our
             owne
             hearts
             for
             doing
             our
             best
             works
             so
             vnperfitly
             ;
             yet
             by
             the
             blessing
             of
             God
             ,
             and
             assistance
             of
             his
             spirit
             ,
             presse
             forwards
             to
             the
             reward
             that
             is
             prepared
             for
             vs
             ,
             through
             the
             way
             of
             good
             works
             which
             our
             father
             hath
             set
             vs
             in
             .
             I
             haue
             bin
             caryed
             on
             in
             this
             course
             farther
             then
             I
             purposed
             .
             Let
             euery
             man
             that
             hath
             a
             true
             desire
             to
             glorifie
             God
             more
             than
             himselfe
             iudge
             betwixt
             vs
             and
             you
             ,
             out
             of
             the
             sinceritie
             of
             his
             heart
             ,
             whether
             our
             doctrine
             or
             yours
             be
             more
             to
             Gods
             glory
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             man
             seemes
             to
             be
             much
             ignorant
             in
             the
             matter
             of
             Christs
             mediation
             :
             I
             vvill
             therefore
             helpe
             him
             a
             little
             .
             It
             consisteth
             in
             reconciling
             man
             to
             God
             :
             vvhich
             he
             performed
             by
             paying
             the
             ransome
             of
             our
             sinnes
             ,
             in
             purchasing
             vs
             Gods
             fauour
             ,
             and
             in
             ordaining
             meanes
             hovv
             all
             mankind
             might
             attaine
             to
             eternall
             life
             ,
             in
             the
             tvvo
             first
             points
             ,
             vve
             do
             for
             the
             most
             part
             agree
             :
             to
             vvit
             ,
             that
             oursinnes
             are
             freely
             pardoned
             through
             Christs
             passion
             :
             and
             that
             vve
             are
             as
             freely
             iustified
             ,
             and
             receiued
             ,
             first
             into
             Gods
             grace
             and
             fauour
             :
             although
             vve
             require
             other
             preparation
             then
             they
             doe
             ,
             yet
             vve
             as
             fully
             deny
             any
             merit
             of
             ours
             to
             be
             cause
             of
             either
             ,
             as
             they
             doe
             .
             Marry
             about
             the
             meanes
             of
             attaining
             to
             heauen
             ,
             vve
             differ
             altogether
             :
             for
             they
             say
             that
             God
             requires
             no
             iustice
             in
             vs
             ,
             nor
             merit
             at
             all
             on
             our
             parts
             ,
             but
             only
             the
             disposition
             of
             faith
             ,
             to
             lay
             hold
             on
             Christs
             righteousnes
             and
             merittes
             :
             but
             vvesay
             that
             Christs
             righteousnes
             and
             merit
             ,
             are
             incommunicable
             vnto
             any
             meere
             creature
             :
             but
             that
             through
             his
             merits
             ,
             God
             doth
             povvre
             into
             euery
             true
             Christian
             ,
             a
             particular
             iustice
             ,
             vvhereby
             he
             is
             sanctified
             ,
             and
             made
             able
             to
             doe
             good
             vvorks
             ,
             and
             to
             merit
             eternall
             life
             .
             Which
             ability
             vve
             receiuing
             of
             Gods
             free
             gift
             ,
             through
             Christ
             merits
             ,
             doth
             much
             more
             magnifie
             both
             Gods
             grace
             ,
             and
             Christs
             merits
             :
             for
             the
             greater
             that
             the
             gift
             is
             ,
             the
             greater
             is
             the
             glorie
             of
             the
             giuer
             .
             And
             to
             argue
             that
             to
             be
             a
             derogation
             vnto
             his
             mediation
             and
             merits
             ,
             vvhich
             hee
             hath
             appointed
             to
             bee
             the
             very
             instrument
             of
             applying
             the
             vertue
             of
             them
             to
             vs
             ,
             is
             indeed
             vnder
             colour
             of
             magnifying
             Christs
             
             merits
             ,
             to
             vndermine
             ,
             and
             blovv
             out
             all
             the
             vertue
             of
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Though
             you
             denie
             all
             merit
             in
             the
             first
             iustification
             ,
             yet
             you
             make
             euery
             mans
             free
             will
             the
             cause
             that
             hee
             particularly
             is
             iustified
             ,
             and
             so
             make
             him
             more
             beholding
             to
             himselfe
             ,
             then
             to
             God
             ,
             because
             he
             hath
             from
             God
             ,
             that
             he
             may
             be
             saued
             if
             he
             wil
             ;
             from
             himself
             ,
             that
             he
             wils
             ,
             and
             so
             is
             saued
             .
          
           
             It
             is
             a
             greater
             gift
             to
             vouchsafe
             vs
             euerlasting
             life
             without
             our
             desert
             ,
             then
             to
             make
             vs
             able
             to
             deserue
             it
             ;
             and
             more
             for
             Gods
             glory
             that
             we
             should
             haue
             it
             ,
             of
             his
             free
             gift
             ,
             then
             of
             our
             deseruing
             by
             his
             gift
             ,
             since
             the
             abilitie
             only
             to
             vse
             the
             gift
             well
             is
             from
             him
             ,
             but
             the
             vsing
             of
             it
             from
             our
             owne
             free
             will
             ,
             as
             before
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             saies
             M.
             Perkins
             ,
             vvhat
             should
             vve
             talke
             of
             our
             merittes
             ,
             vvho
             for
             one
             good
             vvorke
             vve
             doe
             ,
             commit
             many
             bad
             ,
             vvhich
             deface
             our
             merits
             ,
             if
             vve
             had
             any
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             True
             it
             is
             ,
             as
             it
             was
             once
             before
             said
             ,
             that
             euery
             mortall
             sinne
             ,
             blotteth
             
             out
             all
             former
             iustice
             and
             merit
             :
             but
             by
             repentance
             ,
             both
             are
             recouered
             againe
             :
             but
             must
             we
             not
             speake
             of
             any
             good
             ,
             because
             we
             may
             happe
             to
             doe
             euill
             ?
             that
             is
             a
             faire
             perswasion
             ,
             and
             well
             vvorthy
             a
             wise
             man.
             
          
           
             Of
             this
             iest
             ,
             whereby
             merit
             is
             made
             to
             rise
             and
             fall
             ,
             I
             spake
             a
             little
             before
             ,
             and
             shewed
             how
             vniust
             &
             impossible
             it
             was
             .
             You
             may
             speake
             of
             ,
             and
             do
             what
             good
             you
             will
             ,
             but
             not
             pleade
             desert
             ,
             because
             you
             haue
             so
             many
             sinnes
             to
             condemne
             you
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
            
             Our
             workes
             merit
             by
             bargaine
             or
             couenant
             ,
             because
             God
             hath
             promised
             to
             rewarde
             them
             .
             Ans.
             The
             worde
             of
             God
             sets
             downe
             two
             couenants
             :
             on
             Legall
             ,
             the
             other
             Euangelicall
             .
             In
             the
             legall
             couenant
             life
             euerlasting
             is
             promised
             to
             works
             ,
             for
             that
             is
             the
             condition
             of
             the
             law
             ;
             Do
             these
             things
             ,
             and
             thou
             shalt
             liue
             .
             But
             on
             this
             manner
             can
             no
             man
             merit
             life
             euerlasting
             ,
             because
             none
             is
             able
             to
             doe
             all
             that
             the
             law
             requires
             ;
             whether
             we
             respect
             the
             manner
             ,
             or
             the
             measure
             of
             obedience
             .
             In
             the
             Euangelicall
             couenant
             ,
             the
             promises
             that
             are
             made
             ,
             are
             not
             made
             to
             any
             worke
             of
             vertue
             in
             man
             ,
             but
             to
             the
             worker
             :
             
             not
             for
             any
             merit
             of
             his
             owne
             person
             or
             worke
             ,
             but
             for
             the
             person
             and
             merit
             of
             Christ.
             For
             example
             ,
             it
             is
             a
             promise
             of
             the
             Gospell
             ,
             
               Be
               faithfull
               vnto
               death
               ,
               and
               I
               will
               giue
               thee
               the
               crowne
               of
               life
               .
            
             Reuelat.
             2.
             10.
             
             Here
             the
             promise
             is
             not
             made
             to
             the
             vertue
             of
             fidelitie
             ,
             but
             to
             the
             faithfull
             person
             ;
             whose
             fidelitie
             is
             but
             a
             token
             that
             he
             is
             in
             Christ
             :
             for
             the
             merit
             of
             whose
             obedience
             God
             promiseth
             the
             crowne
             of
             life
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Let
             vs
             come
             to
             our
             third
             Argument
             .
             God
             hath
             by
             couenant
             and
             promise
             ,
             bound
             himselfe
             to
             reward
             our
             workes
             with
             life
             euerlasting
             :
             Therefore
             good
             workes
             do
             in
             iustice
             deserue
             it
             :
             for
             faithfull
             promise
             maketh
             due
             debt
             .
             The
             couenant
             is
             plainly
             set
             downe
             :
             where
             God
             in
             the
             person
             
             of
             an
             housholder
             agreeth
             with
             his
             workmen
             ,
             for
             a
             peny
             a
             day
             :
             that
             is
             ,
             to
             giue
             them
             life
             euerlasting
             for
             trauailing
             in
             his
             seruice
             during
             their
             life
             time
             ,
             as
             all
             auncient
             interpretours
             expound
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             antecedent
             being
             granted
             that
             God
             hath
             promist
             to
             reward
             our
             works
             ,
             your
             prouing
             that
             might
             haue
             bin
             spared
             ,
             especiallie
             being
             such
             as
             it
             is
             ,
             fetched
             from
             a
             parable
             not
             expounded
             any
             where
             in
             the
             scripture
             .
             Yea
             the
             Fathers
             themselues
             haue
             obserued
             something
             in
             the
             parable
             ,
             as
             that
             of
             their
             murmuring
             ,
             who
             had
             wrought
             all
             day
             ,
             which
             will
             not
             be
             handsomely
             expounded
             ,
             of
             the
             reward
             giuen
             in
             heauen
             ,
             as
             any
             man
             may
             perceiue
             by
             the
             diuers
             expositions
             that
             are
             vsed
             to
             help
             the
             matter
             ,
             by
             u
             
               Chrysostome
               ,
               Gregory
               ,
               Ierome
               ,
               Hillary
               ,
            
             and
             the
             author
             of
             your
             ordinarie
             glosse
             .
             Therefore
             x
             Lyra
             doubts
             not
             to
             say
             plainely
             ,
             that
             the
             literall
             sense
             is
             ,
             
               that
               in
               the
               beginning
               of
               the
               Church
               the
               Iewes
               that
               were
               conuerted
               murmured
               ,
               because
               the
               Gentiles
               obtained
               like
               fauour
               to
               them
               ,
            
             which
             he
             prooues
             out
             of
             the
             y
             Acts.
             And
             indeed
             that
             seemes
             to
             haue
             bin
             the
             end
             of
             the
             parable
             ,
             to
             shew
             the
             z
             reiection
             of
             the
             Iewes
             ,
             who
             were
             the
             first
             ,
             and
             the
             receiuing
             of
             the
             Gentiles
             ,
             who
             were
             the
             last
             .
             To
             which
             purpose
             a
             Ierome
             saith
             ,
             that
             the
             Iewes
             which
             were
             the
             head
             shall
             be
             turned
             to
             the
             taile
             ,
             and
             the
             Gentiles
             who
             were
             the
             taile
             shall
             be
             changed
             to
             the
             head
             .
             And
             for
             the
             penny
             ,
             he
             seemes
             to
             expound
             that
             of
             grace
             ,
             rather
             then
             glory
             .
             
               A
               penny
            
             (
             saith
             he
             )
             
               hath
               the
               figure
               of
               the
               king
               ,
               thou
               hast
               therefore
               receiued
               the
               reward
               I
               
               promised
               ,
               that
               is
               ,
               my
               image
               and
               likenes
               ,
            
             which
             was
             also
             b
             Cyprians
             opinion
             ,
             as
             it
             appeares
             in
             his
             epistle
             to
             Magnus
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Whereupon
             S.
             Paul
             inferreth
             ,
             that
             God
             should
             be
             vniust
             ,
             if
             he
             should
             forget
             their
             workes
             ,
             who
             suffered
             persecution
             for
             him
             :
             And
             saith
             ,
             If
             it
             be
             iust
             with
             God
             ,
             to
             render
             tribulation
             to
             them
             that
             persecute
             you
             ,
             and
             to
             such
             as
             are
             persecuted
             ,
             rest
             with
             vs
             :
             Vpon
             the
             same
             ground
             S.
             Hierome
             saith
             ,
             
               Great
               truly
               were
               the
               iniustice
               of
               God
               ,
               if
               he
               did
               only
               punish
               ●●●ll
               works
               ,
               and
               vvould
               not
               as
               well
               receiue
               good
               workes
               .
            
             To
             all
             th●se
             ,
             and
             much
             more
             such
             like
             ,
             M.
             Perkins
             answereth
             ,
             that
             couenant
             for
             workes
             was
             in
             the
             old
             Testament
             ,
             but
             in
             the
             new
             ,
             the
             couenant
             is
             made
             with
             the
             workman
             ,
             not
             with
             the
             worke
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Reply
             .
             All
             that
             I
             cited
             in
             this
             Argument
             ,
             is
             out
             of
             the
             new
             Testament
             ,
             
             where
             expresse
             couenant
             is
             made
             for
             working
             ,
             and
             workes
             ,
             as
             you
             haue
             heard
             .
             And
             as
             it
             was
             said
             in
             the
             old
             law
             ,
             
               Doe
               these
               things
               and
               thou
               shalt
               liue
               :
            
             so
             is
             it
             said
             in
             the
             new
             ,
             
               If
               thou
               vvill
               enter
               into
               life
               ,
               keepe
               the
               Commaundements
               :
            
             and
             life
             eternall
             ,
             is
             the
             hire
             ,
             and
             wages
             ,
             for
             labouring
             in
             Gods
             vineyard
             ,
             and
             not
             of
             the
             imputed
             iustice
             ,
             or
             merits
             of
             Christ
             :
          
           
             Vpon
             what
             doth
             c
             S.
             Paul
             inferre
             that
             ?
             not
             vpon
             that
             parable
             ;
             and
             much
             lesse
             vpon
             the
             expositions
             of
             it
             ,
             which
             then
             were
             not
             hatcht
             :
             but
             vpon
             the
             promises
             of
             God
             ,
             made
             to
             them
             which
             through
             faith
             and
             patience
             attaine
             to
             the
             inheritance
             of
             those
             promises
             .
             And
             this
             is
             that
             iustice
             the
             d
             Apostle
             speaks
             of
             ,
             hauing
             no
             ground
             ,
             but
             Gods
             gratious
             promise
             to
             accept
             and
             reward
             our
             workes
             ,
             though
             their
             worth
             deserue
             no
             such
             recompence
             .
             Which
             e
             Chrysostom
             signifieth
             in
             his
             Commentarie
             vpon
             the
             other
             place
             ,
             where
             he
             saith
             ,
             
               The
               reward
               shall
               be
               greater
               than
               the
               worke
               ;
               not
               onely
               in
               continuance
               ,
            
             whereof
             also
             he
             speaketh
             ,
             
               but
               in
               the
               measure
               too
               .
               He
               ioynes
               them
            
             (
             saith
             
               Chrysostome
               )
               in
               respect
               of
               their
               crownes
               ,
               with
               those
               who
               haue
               done
               farre
               greater
               things
               than
               they
               .
            
             So
             that
             euerlasting
             life
             is
             not
             truly
             and
             properly
             deserued
             by
             works
             ,
             but
             is
             giuen
             by
             promise
             to
             them
             that
             doe
             worke
             .
             If
             you
             will
             vrge
             the
             point
             of
             iustice
             ,
             I
             answere
             ,
             the
             Apostle
             speaketh
             according
             to
             the
             common
             speech
             of
             men
             ,
             who
             count
             it
             a
             matter
             of
             iniustice
             ,
             not
             to
             doe
             well
             to
             them
             that
             doe
             well
             ;
             and
             ill
             to
             them
             that
             doe
             ill
             .
             And
             in
             this
             generall
             respect
             God
             indeede
             deales
             iustly
             ,
             punishing
             them
             that
             haue
             behaued
             themselues
             lewdly
             and
             wickedly
             ,
             and
             rewarding
             them
             that
             haue
             liued
             righteously
             and
             vertuously
             :
             So
             that
             herein
             stands
             
             his
             iustice
             ,
             in
             giuing
             euery
             man
             according
             to
             his
             own
             works
             ;
             without
             the
             following
             of
             which
             course
             ,
             there
             cannot
             be
             (
             ordinarily
             )
             any
             iustice
             .
             And
             therefore
             f
             Ierome
             truly
             saith
             ,
             
               that
               God
               doth
               both
               punish
               euill
               workes
               ,
               and
               receiue
               or
               accept
               of
               good
               workes
               :
            
             but
             not
             as
             if
             there
             were
             an
             equalitie
             of
             merit
             in
             either
             sort
             of
             workes
             ,
             to
             the
             punishment
             or
             reward
             he
             giues
             ;
             onely
             ,
             as
             he
             saith
             there
             ,
             
               because
               he
               would
               haue
               none
               that
               are
               fallen
               despaire
               of
               Gods
               mercie
               ,
               he
               thus
               amplifies
               his
               regard
               of
               them
            
             ;
             as
             though
             it
             were
             an
             vniust
             thing
             for
             God
             ,
             as
             Chrysostome
             speakes
             ,
             to
             contemne
             and
             forget
             them
             that
             haue
             exercised
             themselues
             in
             workes
             of
             charitie
             .
          
           
             You
             haue
             brought
             no
             place
             of
             any
             expresse
             couenant
             ,
             but
             that
             which
             being
             allegoricall
             ,
             and
             (
             as
             I
             said
             before
             )
             not
             expounded
             in
             the
             Scripture
             ,
             can
             hardly
             affoord
             any
             certain
             proofe
             :
             and
             none
             at
             all
             of
             the
             matter
             ,
             for
             which
             you
             bring
             it
             .
             Whereas
             if
             the
             point
             were
             so
             cleere
             ,
             as
             you
             would
             make
             it
             ,
             being
             of
             so
             great
             importance
             ,
             doubtlesse
             it
             would
             haue
             more
             direct
             confirmation
             in
             Scripture
             ,
             than
             by
             allegories
             and
             exhortations
             .
             But
             it
             seemes
             you
             doe
             not
             rightly
             vnderstand
             Master
             Perkins
             distinction
             ;
             who
             denies
             not
             that
             a
             reward
             is
             promised
             for
             working
             ,
             and
             workes
             ,
             euen
             in
             the
             new
             couenant
             ,
             but
             makes
             this
             difference
             ,
             that
             by
             the
             couenant
             of
             the
             law
             the
             wages
             is
             due
             to
             him
             that
             workes
             ,
             vpon
             the
             value
             of
             his
             worke
             ;
             but
             by
             the
             couenant
             of
             the
             Gospell
             the
             reward
             is
             giuen
             ,
             not
             for
             the
             worth
             of
             the
             deede
             ,
             but
             because
             the
             worke
             is
             accepted
             for
             the
             workmans
             sake
             ,
             who
             by
             faith
             is
             the
             sonne
             of
             God.
             
          
           
             Neither
             of
             those
             speeches
             are
             any
             part
             of
             the
             new
             couenant
             ,
             though
             they
             be
             recorded
             in
             the
             new
             Testament
             .
             And
             the
             g
             latter
             was
             our
             Sauiours
             own
             speech
             ,
             to
             beate
             down
             the
             pride
             of
             him
             that
             would
             be
             iustified
             by
             the
             law
             :
             but
             of
             this
             before
             .
             The
             parable
             is
             often
             vrged
             ,
             but
             nothing
             prooued
             out
             of
             it
             .
             He
             that
             will
             haue
             euerlasting
             life
             ,
             as
             hire
             of
             his
             trauaile
             ,
             proclaimeth
             himselfe
             to
             be
             a
             hireling
             ,
             not
             a
             sonne
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             therefore
             Christ
             saith
             further
             ,
             
               I
               come
               quickly
               ,
               and
               will
               giue
               to
               euery
               man
               according
               to
               his
               workes
               :
            
             marke
             ,
             
             hee
             saith
             not
             to
             the
             worke
             ,
             or
             for
             the
             worke
             ,
             but
             to
             the
             worker
             according
             to
             his
             workes
             .
             And
             thus
             the
             bond
             of
             all
             other
             promises
             of
             the
             Gospell
             ,
             in
             which
             God
             willingly
             binds
             himselfe
             to
             reward
             our
             workes
             ,
             doe
             not
             directly
             concerne
             vs
             ,
             but
             haue
             respect
             to
             the
             person
             ,
             and
             obedience
             of
             Christ
             ,
             for
             whose
             sake
             alone
             God
             binds
             himselfe
             as
             debter
             vnto
             vs
             ,
             and
             giues
             the
             recompence
             or
             rewarde
             ,
             according
             to
             the
             measure
             of
             our
             faith
             testified
             by
             our
             workes
             .
             And
             therefore
             it
             cannot
             be
             truely
             gathered
             ,
             that
             workes
             do
             merit
             by
             any
             promise
             or
             couenant
             ,
             passed
             on
             Gods
             part
             to
             man.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             looke
             about
             you
             ,
             and
             behold
             the
             goodly
             marke
             which
             M.
             Perkins
             sets
             vp
             :
             Marke
             saith
             he
             ,
             that
             it
             is
             said
             ,
             God
             will
             render
             vnto
             euery
             man
             according
             to
             his
             workes
             :
             not
             to
             the
             worke
             ,
             or
             for
             the
             worke
             .
             O
             sharpe
             and
             ouer
             fine
             witte
             ?
             doth
             he
             render
             according
             to
             the
             workes
             ,
             and
             doth
             he
             not
             render
             for
             the
             workes
             ?
             if
             the
             rate
             of
             the
             workes
             be
             the
             measure
             of
             the
             revvard
             ,
             that
             for
             fevver
             or
             lesser
             vvorkes
             ,
             there
             is
             a
             lesser
             revvard
             ,
             and
             for
             many
             and
             vvorthier
             ,
             a
             greater
             :
             surely
             ,
             in
             my
             simple
             vnderstanding
             ,
             he
             that
             giueth
             according
             vnto
             the
             vvorks
             ,
             giueth
             for
             the
             vvorks
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             denie
             not
             that
             the
             reward
             is
             to
             and
             for
             the
             worke
             ;
             but
             that
             the
             value
             of
             the
             worke
             deserues
             it
             :
             which
             worth
             being
             wanting
             ,
             the
             reward
             is
             bestowed
             vpon
             the
             partie
             according
             to
             his
             worke
             ;
             not
             for
             the
             desert
             of
             it
             .
             In
             another
             sense
             ,
             it
             is
             all
             one
             to
             say
             ,
             
               according
               to
               the
               worke
            
             ,
             or
             
               for
               the
               worke
            
             .
             As
             in
             generall
             he
             rewards
             them
             that
             doe
             well
             ,
             because
             they
             doe
             well
             ;
             and
             he
             punisheth
             them
             that
             doe
             ill
             ,
             because
             they
             doe
             ill
             ;
             and
             so
             giues
             to
             both
             according
             ,
             or
             for
             their
             workes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Some
             may
             say
             ,
             if
             workes
             merit
             not
             ,
             why
             are
             they
             mentioned
             in
             the
             promises
             ?
             I
             answere
             ,
             not
             because
             they
             merit
             ,
             but
             because
             they
             are
             tokens
             that
             the
             doer
             of
             the
             worke
             is
             in
             Christ
             ,
             for
             whose
             merit
             the
             promise
             shall
             be
             accomplished
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             other
             addle
             inuention
             (
             that
             vvorkes
             are
             there
             mentioned
             ,
             not
             because
             they
             are
             revvarded
             ,
             but
             because
             they
             are
             tokens
             ,
             that
             the
             doer
             is
             in
             Christ
             ,
             for
             vvhose
             obedience
             God
             promiseth
             the
             crovvne
             of
             life
             )
             is
             
             not
             vvorth
             the
             confuting
             ,
             it
             is
             so
             flat
             contrarie
             to
             the
             text
             :
             vvhich
             ascribeth
             distinctly
             that
             revvard
             vnto
             the
             vvorkman
             for
             his
             vvorkes
             ,
             and
             not
             for
             Christs
             obedience
             imputed
             vnto
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             text
             meane
             you
             ?
             Sure
             neither
             of
             both
             those
             ,
             to
             which
             Master
             Perkins
             answers
             ,
             hath
             any
             such
             direct
             ascribing
             of
             the
             reward
             to
             the
             workman
             for
             his
             works
             .
             But
             it
             is
             the
             latter
             (
             I
             thinke
             )
             you
             speake
             of
             ,
             which
             you
             haue
             laboured
             to
             confute
             :
             what
             is
             there
             in
             that
             ,
             but
             that
             Christ
             wil
             giue
             to
             euery
             man
             according
             to
             his
             worke
             ?
             That
             is
             ,
             as
             h
             the
             verse
             next
             before
             shewes
             ,
             to
             punish
             the
             vniust
             and
             filthie
             ,
             and
             to
             reward
             the
             righteous
             and
             holie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               IV.
            
             Good
             works
             are
             perfect
             and
             without
             fault
             ,
             for
             they
             are
             the
             workes
             of
             the
             holy
             Ghost
             ,
             who
             cannot
             sinne
             :
             therefore
             they
             merit
             .
             Ans.
             If
             workes
             did
             proceede
             onely
             and
             immediately
             from
             the
             holy
             Ghost
             ,
             there
             could
             not
             be
             any
             fault
             in
             them
             :
             but
             our
             works
             come
             from
             the
             holy
             Ghost
             ,
             in
             and
             by
             the
             will
             and
             vnderstanding
             of
             man
             :
             and
             by
             this
             meanes
             they
             are
             tainted
             with
             sinne
             :
             as
             water
             in
             the
             fountaine
             is
             both
             cleare
             and
             sweete
             ,
             yet
             the
             streames
             thereof
             passing
             through
             the
             filthie
             channell
             ,
             are
             defiled
             thereby
             .
             Againe
             ,
             they
             reason
             thus
             :
             That
             which
             we
             are
             bound
             to
             doe
             hath
             no
             fault
             in
             it
             :
             but
             we
             are
             bound
             to
             doe
             good
             workes
             :
             therefore
             they
             are
             perfect
             .
             Answ.
             The
             proposition
             must
             be
             expounded
             :
             that
             which
             we
             are
             bound
             to
             doe
             ,
             in
             it selfe
             ,
             according
             to
             the
             intention
             of
             the
             commander
             ,
             hath
             no
             fault
             :
             or
             ,
             that
             which
             we
             are
             bound
             to
             doe
             according
             as
             we
             are
             bound
             to
             doe
             it
             ,
             hath
             no
             fault
             ,
             yet
             in
             regard
             of
             the
             intention
             of
             the
             doer
             ,
             or
             in
             regard
             of
             our
             manner
             of
             doing
             ,
             it
             may
             bee
             faultie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             M.
             Perkins
             fourth
             obiection
             for
             vs
             ,
             is
             proposed
             vnskilfully
             ,
             yet
             could
             
             he
             not
             ansvvere
             it
             ,
             but
             by
             relying
             vpon
             that
             vvhich
             is
             most
             vntrue
             ,
             that
             forsooth
             no
             one
             action
             of
             the
             best
             man
             is
             vvithout
             fault
             :
             vvhith
             hath
             bin
             alreadie
             confuted
             ,
             and
             might
             be
             by
             instances
             of
             Abrahams
             oblation
             of
             his
             Sonne
             ,
             S.
             
               Iohn
               Baptists
            
             preaching
             ,
             and
             reprehending
             of
             
               Herode
               .
               Stephens
            
             
             martyrdome
             ,
             vvith
             infinite
             such
             like
             ,
             in
             vvhich
             M.
             Perkins
             ,
             nor
             any
             else
             vvill
             be
             able
             to
             shevv
             in
             particular
             ,
             vvhat
             fault
             there
             vvas
             .
          
           
             Will
             this
             shifting
             neuer
             be
             left
             ?
             What
             want
             of
             skill
             finde
             you
             in
             propounding
             the
             obiection
             ?
             If
             you
             could
             haue
             told
             ,
             we
             should
             haue
             been
             sure
             to
             heare
             of
             it
             .
             Well
             ,
             let
             reasonable
             men
             iudge
             .
             There
             lackes
             only
             the
             proposition
             ,
             which
             any
             man
             may
             supplie
             ;
             and
             the
             assumption
             ,
             wherein
             the
             doubt
             lies
             ,
             is
             prooued
             by
             a
             further
             reason
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             What
             meanes
             this
             ,
             yet
             ?
             as
             if
             he
             had
             propounded
             it
             vnskilfully
             ,
             that
             he
             might
             answere
             it
             the
             easier
             .
             Is
             not
             his
             answere
             plaine
             ,
             and
             direct
             to
             the
             proofe
             of
             the
             assumption
             ,
             in
             which
             the
             strength
             of
             the
             argument
             consists
             ?
             But
             you
             say
             ,
             his
             answere
             hath
             been
             alreadie
             confuted
             .
             I
             replie
             ,
             that
             the
             confutation
             hath
             been
             alreadie
             answered
             .
             And
             to
             the
             instances
             you
             now
             bring
             ,
             I
             adde
             further
             ,
             that
             howsoeuer
             wee
             cannot
             alleage
             any
             particular
             faults
             in
             the
             worthie
             actions
             of
             some
             extraordinarie
             men
             ;
             yet
             we
             intreat
             you
             to
             remember
             that
             they
             were
             men
             ,
             hauing
             i
             the
             flesh
             in
             them
             lusting
             against
             the
             spirit
             ,
             naturall
             corruption
             not
             wholy
             abolished
             ,
             to
             taint
             their
             workes
             ;
             and
             k
             that
             God
             can
             see
             an
             error
             ,
             or
             want
             ,
             where
             men
             thinke
             the
             thing
             cannot
             be
             bettered
             .
          
           
             Againe
             ,
             our
             Sauiour
             saith
             :
             
               That
               if
               the
               eye
               be
               simple
               ,
               the
               vvhole
               body
               is
               lightsome
               ,
               not
               hauing
               any
               part
               of
               darknes
               in
               it
               :
            
             and
             very
             reason
             teacheth
             vs
             ,
             that
             a
             mans
             action
             ,
             for
             substance
             and
             all
             due
             circumstances
             ,
             may
             be
             perfect
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             I
             would
             faine
             heare
             what
             you
             would
             conclude
             vpon
             that
             l
             place
             of
             the
             eyes
             simplenes
             .
             If
             by
             the
             eye
             you
             vnderstand
             the
             heart
             ,
             and
             thinke
             to
             proue
             that
             mens
             actions
             are
             good
             ,
             because
             the
             heart
             is
             good
             ,
             either
             your
             consequence
             of
             the
             proposition
             is
             naught
             ,
             if
             by
             heart
             you
             meane
             intent
             ,
             (
             for
             a
             good
             intent
             makes
             not
             by
             and
             by
             a
             good
             worke
             )
             or
             else
             your
             assumption
             will
             be
             false
             ,
             imagining
             such
             a
             measure
             of
             purenes
             in
             the
             heart
             as
             is
             not
             in
             this
             life
             to
             be
             found
             .
             Your
             m
             Glosse
             vpon
             the
             place
             referres
             it
             to
             the
             intention
             ,
             but
             argues
             not
             from
             thence
             any
             perfection
             .
             
               If
               thou
               do
               good
               works
               with
               as
               pure
               intention
               as
               thou
               are
               able
               ,
               they
               are
               the
               works
               of
               light
               ,
               though
               it
               seeme
               not
               so
               to
               the
               world
               .
            
             And
             n
             another
             Glosse
             saith
             ,
             that
             
               by
               the
               intent
               works
               are
               discerned
               ,
               whether
               they
               be
               
               works
               of
               light
               ,
               or
               of
               darkenes
               ,
            
             not
             as
             you
             say
             ,
             whether
             they
             be
             perfit
             ,
             or
             vnperfit
             .
             A
             third
             o
             Glosse
             restraines
             it
             more
             ,
             saying
             ,
             
               it
               is
               a
               metaphoricall
               speach
               ,
               as
               if
               he
               should
               haue
               said
               ,
               as
               thy
               bodily
               eye
               directs
               thy
               bodily
               actions
               ,
               so
               the
               eye
               of
               the
               mind
               by
               a
               right
               intention
               directs
               humane
               actions
            
             p
             
               as
               farre
               as
               concernes
               the
               nature
               of
               morall
               goodnes
               .
               If
               the
               intent
               of
               the
               mind
               be
               right
               ,
               the
               whole
               heape
               of
               thy
               actions
               shall
               be
               good
               and
               belie
               ,
               so
               that
               the
               worke
               be
               lawfull
               ,
            
             q
             
               for
               the
               kind
               of
               it
            
             .
             I
             will
             adde
             no
             more
             ,
             let
             all
             men
             iudge
             what
             truth
             there
             is
             like
             to
             be
             in
             that
             doctrine
             ,
             that
             can
             find
             no
             better
             warrant
             of
             scripture
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             vvas
             then
             a
             very
             seely
             shift
             to
             say
             ,
             that
             neuer
             any
             man
             did
             any
             one
             
             action
             ,
             vvith
             all
             his
             due
             circumstances
             .
          
           
             Whose
             shift
             is
             this
             ?
             sure
             not
             Master
             Perkins
             in
             this
             answere
             .
             But
             why
             is
             it
             a
             shift
             ?
             because
             you
             say
             that
             reason
             teacheth
             vs
             that
             a
             mans
             actions
             ,
             for
             substance
             ,
             and
             all
             due
             circumstances
             ,
             may
             be
             perfit
             .
             I
             dare
             not
             take
             it
             for
             true
             vpon
             your
             word
             ,
             in
             morall
             actions
             ,
             according
             to
             the
             light
             of
             nature
             :
             and
             if
             it
             were
             true
             in
             them
             ,
             I
             should
             not
             be
             resolued
             ,
             that
             therefore
             it
             were
             also
             true
             in
             them
             ,
             according
             to
             the
             law
             of
             God.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             insteed
             of
             that
             fourth
             Argument
             ,
             I
             vvill
             put
             this
             :
             If
             a
             greater
             revvard
             be
             due
             vnto
             them
             that
             do
             better
             workes
             ,
             then
             a
             reward
             is
             due
             vn-them
             that
             do
             good
             workes
             ,
             vvhici
             is
             euident
             in
             reason
             :
             But
             a
             greatot
             revvard
             is
             prouided
             for
             them
             that
             doe
             better
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             considers
             this
             reason
             of
             yours
             ,
             would
             thinke
             ,
             there
             was
             small
             cause
             why
             you
             should
             condemne
             Master
             Perkins
             for
             want
             of
             skill
             in
             propounding
             the
             last
             argument
             .
             for
             you
             to
             mend
             the
             matter
             ,
             first
             bring
             vs
             out
             a
             false
             syllogisme
             ,
             and
             then
             conclude
             that
             ,
             which
             we
             denie
             not
             .
             your
             syllogisme
             is
             false
             ,
             because
             the
             assumption
             is
             not
             taken
             out
             of
             the
             proposition
             ,
             as
             it
             should
             be
             ,
             but
             is
             a
             new
             matter
             ,
             as
             it
             were
             a
             fourth
             terme
             brought
             in
             .
             for
             your
             assumption
             should
             be
             ,
             
               But
               a
               greater
               reward
               is
               due
               :
            
             in
             steed
             whereof
             you
             say
             ,
             
               a
               greater
               is
               prouided
            
             .
             Now
             to
             be
             prouided
             ,
             and
             to
             be
             due
             ,
             is
             not
             all
             one
             ,
             because
             many
             things
             are
             prouided
             for
             meere
             gifts
             ,
             whch
             are
             no
             way
             due
             .
             your
             conclusion
             must
             be
             ,
             
               Therefore
               a
               reward
               is
               due
               to
               them
               which
               do
               good
               works
               .
            
             who
             saith
             otherwise
             ?
             but
             this
             due
             is
             of
             promise
             ,
             not
             of
             desert
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             As
             S.
             Augustine
             grounded
             vpon
             Gods
             vvord
             ,
             proueth
             in
             sundry
             places
             :
             
             nam●ly
             ,
             vpon
             that
             ,
             
               For
               starre
               dissereth
               from
               starre
               in
               glory
               ,
               so
               shall
               be
               the
               resurrection
               from
               the
               dead
               ;
               specifying
               that
               virginity
               shall
               shine
               after
               one
               sort
               ,
               chastity
               in
               vvedlocke
               after
               another
               ,
               and
               holy
               vviddovvhood
               yet
               after
               another
               :
               all
            
             (
             saith
             he
             )
             
               shall
               be
               there
               ,
               but
               they
               shine
               diuersly
               :
            
             And
             of
             the
             same
             vvorke
             affirmeth
             ,
             
               That
               martyrdome
               ,
               shall
               be
               higher
               revvarded
               ,
               then
               any
               other
               vvorke
               .
            
             The
             like
             doth
             he
             vpon
             those
             vvords
             ,
             
               One
               ground
               shall
               yeeld
               thirty
               fold
               ,
               another
               threescore
               folde
               ,
               another
               an
               hundred
               folde
               :
               Comparing
               chastity
               in
               vvedlocke
               to
               the
               thirtie
               ,
               in
               vviddovves
               to
               the
               sixtie
               ,
               and
               in
               virgins
               to
               the
               hundred
               .
            
             But
             most
             directly
             in
             his
             sixtie
             seauen
             treatise
             vpon
             S.
             Iohns
             Gospell
             vpon
             this
             verse
             :
             
               Jn
               my
               Fathers
               house
               are
               many
               mansions
               :
            
             vvhere
             he
             saith
             ,
             that
             albeit
             some
             be
             holier
             ,
             iuster
             ,
             and
             more
             valiant
             then
             others
             ,
             yet
             there
             shall
             be
             fit
             roomes
             for
             them
             all
             ,
             vvhere
             euery
             one
             is
             to
             receiue
             his
             place
             according
             vnto
             his
             merit
             .
             That
             peny
             spoken
             
             of
             (
             by
             vvhich
             saith
             he
             is
             signified
             eternall
             life
             )
             shall
             be
             giuen
             to
             euery
             man
             equally
             :
             because
             euery
             one
             shall
             liue
             for
             euer
             ,
             and
             not
             one
             longer
             then
             another
             :
             but
             many
             mansions
             do
             signifie
             the
             different
             dignities
             of
             merits
             in
             the
             same
             euerlasting
             life
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             And
             Saint
             Gregorie
             in
             most
             expresse
             tearmes
             ,
             doth
             teach
             the
             same
             doctrine
             ,
             
             saying
             :
             
               Because
               in
               this
               life
               there
               is
               a
               difference
               of
               vvorkes
               amongst
               vs
               ,
               there
               shall
               be
               in
               the
               other
               life
               vvithout
               all
               doubt
               a
               distinction
               of
               dignities
               :
               that
               as
               one
               here
               exceedeth
               another
               in
               merit
               ,
               so
               there
               one
               surpasseth
               another
               i●
               revvard
               .
            
             Finally
             ,
             S.
             Augustine
             ,
             and
             S.
             Hierome
             ,
             condemne
             it
             
             as
             an
             heresie
             ,
             to
             hold
             that
             there
             is
             not
             diuersitie
             of
             merits
             in
             this
             life
             ,
             and
             revvards
             in
             the
             next
             :
             Whereon
             follovveth
             most
             manifestly
             ,
             that
             there
             be
             merits
             and
             revvards
             .
          
           
             Al
             this
             labour
             of
             heaping
             vp
             needlesse
             testimonies
             might
             well
             haue
             been
             spared
             ,
             especially
             since
             they
             proue
             not
             that
             which
             you
             should
             haue
             assumed
             ,
             
               That
               greater
               reward
               is
               due
            
             ;
             but
             that
             which
             you
             did
             assume
             ,
             
               That
               greater
               reward
               is
               prouided
            
             .
             Wherefore
             letting
             passe
             the
             three
             former
             ,
             which
             are
             nothing
             to
             the
             purpose
             ;
             to
             the
             r
             last
             I
             answere
             :
             that
             by
             merits
             ,
             good
             works
             are
             meant
             ,
             as
             by
             meriting
             ,
             working
             ,
             not
             that
             which
             is
             truly
             and
             properly
             desert
             .
             Beside
             ,
             it
             is
             expresly
             set
             downe
             in
             that
             testimony
             out
             of
             Gregory
             ,
             wherein
             that
             which
             is
             termed
             worke
             in
             the
             former
             part
             of
             the
             sentence
             ,
             in
             the
             latter
             is
             called
             merit
             .
             The
             same
             answere
             I
             make
             to
             the
             other
             two
             testimonies
             of
             Austin
             and
             Ierome
             :
             granting
             a
             diuersitie
             of
             reward
             ,
             according
             to
             the
             diuers
             dignitie
             and
             number
             of
             good
             workes
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obict
               .
               V.
            
             Christ
             saith
             Reuel
             .
             3.
             4.
             that
             the
             faithfull
             
             in
             the
             Church
             of
             Sardis
             
               shall
               walke
               with
               him
               in
               white
               :
               for
               they
               are
               worthie
               :
            
             therefore
             beleeuers
             merit
             .
             Answ.
             Euery
             beleeuer
             is
             worthie
             to
             walke
             with
             Christ
             ;
             yet
             not
             worthie
             in
             himselfe
             ,
             but
             in
             Christ
             ,
             to
             whom
             he
             is
             vnited
             ,
             and
             made
             bone
             of
             his
             bone
             ,
             and
             flesh
             of
             his
             flesh
             .
             And
             by
             reason
             of
             this
             coniunction
             it
             is
             ,
             that
             men
             are
             said
             to
             be
             worthie
             ,
             because
             they
             are
             inriched
             with
             Christs
             merits
             and
             righteousnesse
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             fift
             reason
             is
             taken
             out
             of
             those
             texts
             ,
             vvhich
             reach
             that
             men
             are
             vvorthy
             of
             eternall
             life
             :
             
               They
               shall
               walke
               with
               me
               in
               whites
               ,
               because
               they
            
             
             
               be
               vvorthy
               .
               God
               proued
               them
               ,
               and
               found
               them
               vvorthy
               of
               himselfe
               .
               That
               you
               may
               be
               esteemed
               vvorthie
               of
               the
               kingdome
               of
               God
               :
            
             Novv
             if
             men
             be
             vvorthy
             of
             eternall
             life
             ,
             it
             must
             needs
             be
             graunted
             that
             they
             haue
             deserued
             it
             .
          
           
             I
             denie
             the
             consequence
             of
             the
             proposition
             .
             First
             ,
             because
             infants
             (
             at
             the
             least
             in
             your
             doctrine
             )
             are
             worthie
             of
             euerlasting
             life
             ;
             and
             yet
             it
             were
             hard
             to
             say
             ,
             they
             haue
             deserued
             it
             .
             Secondly
             ,
             in
             that
             we
             are
             the
             sonnes
             of
             God
             ,
             we
             haue
             a
             certaine
             worthinesse
             of
             our
             inheritance
             :
             yet
             haue
             we
             not
             truly
             and
             wholy
             deserued
             euerlasting
             life
             .
             Thirdly
             ,
             there
             is
             also
             a
             worthinesse
             in
             Gods
             acceptation
             ,
             whereof
             the
             Apostle
             speakes
             ,
             s
             
               That
               you
               may
               be
               esteemed
               worthie
               :
            
             and
             our
             Sauiour
             ,
             t
             
               They
               that
               shall
               be
               esteemed
               worthie
               .
            
             Fourthly
             ,
             they
             that
             are
             iustified
             ,
             shall
             haue
             a
             speciall
             worthinesse
             in
             themselues
             ,
             when
             they
             come
             to
             receiue
             their
             inheritance
             ,
             because
             they
             shall
             be
             truly
             and
             fully
             sanctified
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             answereth
             :
             that
             they
             were
             indeed
             worthy
             ,
             but
             not
             for
             their
             owne
             merits
             ,
             but
             for
             Christs
             imputed
             vnto
             them
             .
             This
             is
             his
             only
             refuge
             ,
             
             yet
             hath
             he
             not
             ,
             nor
             cannot
             shew
             any
             one
             text
             in
             Scripture
             that
             speaketh
             so
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             rightly
             vnderstanding
             the
             question
             ,
             that
             it
             is
             of
             such
             a
             worthinesse
             ,
             as
             truly
             and
             fully
             deserues
             euerlasting
             life
             for
             wages
             ,
             denies
             that
             they
             of
             Sardis
             were
             in
             that
             sort
             worthie
             of
             heauen
             ,
             by
             any
             other
             thing
             ,
             than
             by
             being
             members
             of
             Christs
             mysticall
             bodie
             ,
             and
             so
             partakers
             of
             his
             worthinesse
             ,
             in
             their
             measure
             .
             Which
             Master
             Perkins
             proues
             ,
             though
             he
             name
             not
             the
             place
             ,
             by
             shewing
             ,
             that
             u
             
               we
               are
               bone
               of
               his
               bone
               ,
               and
               flesh
               of
               his
               flesh
               ,
            
             receiuing
             x
             as
             our
             resurrection
             ,
             so
             euerlasting
             life
             ,
             by
             ,
             and
             with
             him
             our
             head
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             to
             refell
             him
             ,
             turne
             only
             to
             the
             places
             ,
             and
             there
             you
             shall
             finde
             ,
             
             that
             this
             worthinesse
             rose
             of
             good
             workes
             ,
             as
             Christ
             saith
             :
             
               I
               knovv
               thy
               vvorkes
               ,
               and
               find
               them
               not
               full
               :
               yet
               there
               be
               some
               amongst
               yo●
               ,
               vvho
               ●aue
               not
               defiled
               their
               garments
            
             (
             but
             haue
             their
             workes
             full
             )
             
               they
               shall
               vvalke
               vvith
               me
               in
               whites
               ,
               because
               they
               be
               vvorthy
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             this
             worthinesse
             is
             not
             such
             ,
             as
             the
             Councill
             of
             Trent
             speakes
             of
             ,
             that
             truly
             and
             wholy
             deserues
             heauen
             as
             wages
             ,
             it
             may
             easily
             appeare
             ;
             because
             the
             y
             holie
             Ghost
             giues
             this
             commendation
             ,
             rather
             for
             refraining
             from
             those
             sinnes
             ,
             whereof
             the
             Sardians
             generally
             were
             guiltie
             ,
             than
             for
             any
             principall
             workes
             of
             obedience
             .
             Now
             whereas
             you
             adde
             ,
             
               but
               haue
               their
               workes
               full
            
             ,
             it
             is
             without
             authoritie
             from
             the
             text
             ,
             though
             it
             be
             in
             the
             second
             verse
             .
             Yea
             the
             change
             of
             the
             phrase
             in
             this
             verse
             ,
             may
             cause
             vs
             to
             think
             ,
             that
             by
             that
             want
             in
             the
             former
             verse
             ,
             some
             actuall
             transgressions
             are
             signified
             ,
             by
             which
             their
             garments
             were
             defiled
             ,
             as
             the
             holie
             Ghost
             here
             speakes
             .
             So
             that
             this
             worthinesse
             was
             by
             Christs
             acceptation
             ,
             and
             in
             comparison
             of
             the
             rest
             of
             the
             Sardians
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             
               By
               susteining
               persecutions
               ,
               they
               vvere
               made
               vvorthy
               of
               that
               Kingdome
               .
            
             
             And
             in
             the
             words
             following
             ,
             the
             Apostle
             signifieth
             ,
             that
             it
             is
             as
             iust
             for
             God
             to
             requite
             good
             workes
             with
             the
             ioyes
             of
             heauen
             ,
             as
             he
             doth
             punish
             wicked
             ,
             with
             the
             paines
             of
             hell
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             which
             I
             said
             of
             the
             Sardians
             is
             euident
             (
             as
             I
             shewed
             before
             )
             of
             the
             z
             Thessalonians
             ,
             who
             were
             esteemed
             worthie
             for
             their
             workes
             .
             Yet
             not
             precisely
             for
             the
             value
             of
             them
             ,
             being
             such
             as
             they
             were
             bound
             to
             doe
             ,
             and
             could
             not
             without
             sinne
             leaue
             vndone
             .
             The
             iustice
             of
             God
             ,
             which
             you
             vrge
             out
             of
             the
             Apostle
             ,
             prooues
             nothing
             but
             this
             ,
             that
             in
             iustice
             the
             persecutors
             are
             to
             be
             punished
             ,
             and
             the
             persecuted
             relieued
             .
             But
             it
             doth
             not
             prooue
             an
             equalitie
             of
             desert
             on
             each
             side
             ;
             because
             to
             suffer
             for
             Christ
             ,
             if
             occasion
             be
             ,
             is
             a
             dutie
             ;
             and
             many
             imperfections
             ouertake
             the
             best
             in
             suffering
             ,
             and
             ouerthrow
             all
             true
             merit
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               VI.
            
             2.
             
             Tim.
             4.
             8.
             
             Euerlasting
             life
             is
             termed
             
               a
               crowne
            
             ,
             and
             
               a
               crowne
               of
               righteousnes
               to
               be
               giuen
               of
               a
               iust
               iudge
               :
            
             therfore
             mā
             for
             his
             part
             by
             his
             works
             deserues
             the
             same
             .
             Answ.
             Euerlasting
             life
             is
             called
             a
             crowne
             onely
             in
             resemblance
             .
             For
             as
             hee
             which
             runneth
             a
             
             race
             ,
             must
             continue
             and
             runne
             to
             the
             ende
             ,
             and
             then
             be
             crowned
             :
             euen
             so
             must
             we
             continue
             to
             walke
             in
             good
             workes
             vnto
             the
             end
             ,
             and
             then
             receiue
             eternall
             life
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             sixt
             reason
             M.
             Perkins
             deliuereth
             thus
             :
             Eternall
             life
             is
             tearmed
             a
             crowne
             ,
             and
             a
             crowne
             of
             righteousnes
             to
             be
             giuen
             by
             a
             iust
             iudge
             :
             
             therfore
             in
             this
             life
             it
             must
             be
             iustly
             deserued
             ,
             otherwise
             it
             were
             not
             well
             called
             a
             crowne
             of
             iustice
             ,
             nor
             could
             be
             saide
             to
             be
             rendred
             by
             a
             iust
             iudge
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             should
             seeme
             you
             like
             the
             deliuering
             of
             it
             well
             enough
             ,
             or
             else
             it
             is
             to
             be
             presumed
             you
             would
             haue
             mended
             it
             ,
             or
             blamed
             it
             ;
             whereof
             you
             make
             a
             shew
             by
             your
             preface
             to
             it
             .
             The
             proofe
             of
             the
             consequence
             ,
             which
             you
             adde
             ,
             will
             be
             discust
             in
             your
             answers
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             answereth
             ,
             that
             it
             is
             called
             a
             crowne
             by
             resemblance
             ,
             because
             it
             is
             giuen
             in
             the
             end
             of
             the
             life
             ,
             as
             the
             cro●ne
             is
             giuen
             in
             the
             end
             of
             the
             race
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             denies
             the
             consequence
             of
             the
             Enthymem
             ,
             viz.
             that
             therefore
             euerlasting
             life
             must
             be
             deserued
             ,
             because
             it
             is
             called
             a
             crowne
             .
             He
             addes
             the
             reason
             of
             his
             deniall
             ;
             That
             it
             is
             called
             a
             crowne
             ,
             not
             because
             it
             is
             deserued
             ,
             but
             because
             it
             is
             giuen
             as
             a
             reward
             ,
             after
             we
             are
             come
             to
             the
             end
             of
             our
             race
             ;
             as
             the
             a
             Apostle
             shewes
             plainly
             ,
             
               I
               haue
               fought
               a
               good
               fight
               ,
               and
               haue
               finished
               my
               course
               ,
               I
               haue
               kept
               the
               faith
               ,
               hencefoorth
               is
               laid
               vp
               for
               me
               a
               crowne
               of
               righteousnes
               :
            
             he
             saith
             not
             ,
             therefore
             I
             haue
             deserued
             the
             crowne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             that
             were
             all
             the
             cause
             ,
             and
             that
             there
             were
             no
             respect
             to
             be
             had
             so
             
             former
             deserts
             ,
             it
             might
             then
             as
             well
             be
             called
             a
             halter
             by
             resemblance
             ,
             because
             that
             also
             is
             giuen
             in
             the
             end
             of
             life
             :
             and
             in
             their
             opinion
             ,
             more
             properly
             :
             because
             all
             their
             workes
             are
             defiled
             like
             a
             menstruous
             cloath
             :
             and
             a
             halter
             is
             the
             end
             of
             such
             wicked
             workes
             .
             But
             as
             a
             halter
             is
             due
             to
             a
             theefe
             ,
             so
             is
             a
             crowne
             of
             glory
             the
             iust
             reward
             of
             the
             righteous
             man.
             
          
           
             That
             I
             may
             omit
             your
             lewd
             dallying
             ,
             in
             saying
             that
             euerlasting
             life
             might
             ,
             in
             that
             respect
             ,
             as
             well
             be
             called
             a
             halter
             ;
             consider
             whether
             your
             answer
             be
             not
             absurd
             .
             For
             that
             which
             is
             giuen
             vpon
             continuance
             of
             walking
             in
             good
             workes
             ,
             as
             Master
             Perkins
             saith
             the
             crowne
             is
             ,
             cannot
             in
             any
             reason
             be
             as
             well
             termed
             a
             halter
             ,
             as
             a
             crowne
             :
             though
             there
             be
             not
             in
             the
             workes
             ,
             the
             true
             and
             whole
             nature
             of
             merit
             ,
             to
             deserue
             
             the
             crowne
             .
             
               Euerlasting
               life
            
             (
             saith
             b
             your
             glosse
             )
             
               is
               as
               it
               were
               the
               reward
               of
               faith
               ,
               and
               God
               seemes
               to
               pay
               it
               ,
            
             c
             
               as
               it
               were
               debt
            
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             it
             is
             called
             a
             crowne
             of
             righteousnes
             ,
             not
             because
             it
             belongs
             to
             any
             man
             by
             due
             and
             desert
             ;
             but
             because
             God
             hath
             bound
             himselfe
             by
             a
             promise
             to
             giue
             it
             ,
             in
             performing
             whereof
             he
             is
             tearmed
             iust
             :
             and
             by
             vertue
             of
             this
             promise
             it
             is
             obtained
             ,
             and
             no
             otherwise
             .
             These
             are
             the
             principall
             obiections
             ,
             by
             which
             we
             may
             iudge
             what
             the
             rest
             are
             .
             And
             thus
             we
             see
             what
             is
             the
             truth
             ,
             namely
             ,
             that
             merit
             is
             necessarie
             to
             saluation
             :
             yet
             neither
             merit
             of
             mans
             worke
             ,
             or
             person
             ,
             but
             the
             merit
             of
             Christ
             imputed
             to
             vs
             ,
             whereby
             we
             being
             in
             him
             doe
             procure
             and
             deserue
             the
             fauour
             of
             God
             and
             life
             eternall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Secondly
             he
             answereth
             ,
             that
             it
             is
             called
             a
             crowne
             of
             iustice
             ,
             because
             God
             hath
             bound
             himselfe
             by
             his
             promise
             to
             giue
             it
             :
             here
             then
             at
             length
             we
             haue
             by
             his
             owne
             confession
             ,
             that
             by
             Gods
             promise
             ,
             eternall
             life
             is
             
             due
             debt
             vnto
             the
             righteous
             :
             but
             as
             hauing
             ouer-shot
             himselfe
             ,
             he
             addes
             ,
             not
             for
             any
             desert
             of
             theirs
             ,
             but
             only
             for
             the
             promise
             sake
             .
             But
             as
             you
             haue
             heard
             before
             ,
             out
             of
             S.
             Matthew
             ,
             that
             promise
             was
             made
             for
             vvorking
             the
             time
             of
             our
             life
             in
             his
             vine
             yard
             ,
             and
             so
             there
             was
             some
             desert
             on
             their
             part
             ,
             and
             the
             seruants
             were
             rewarded
             ,
             because
             they
             imployed
             their
             talents
             well
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Needes
             it
             any
             defence
             to
             say
             ,
             it
             is
             due
             debt
             by
             promise
             ,
             but
             not
             vpon
             desert
             ?
             Who
             knowes
             not
             ,
             that
             (
             for
             the
             most
             part
             )
             these
             two
             are
             ,
             if
             not
             contrary
             ,
             at
             the
             least
             diuers
             .
             Therefore
             rather
             you
             shoote
             beyond
             true
             reason
             ,
             than
             Master
             Perkins
             ouershot
             himselfe
             .
             That
             which
             you
             repeate
             out
             of
             Saint
             Matthew
             ,
             was
             answered
             before
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             in
             this
             very
             place
             ,
             S.
             Paul
             reckoneth
             vp
             his
             good
             seruices
             ,
             for
             which
             the
             iust
             iudge
             would
             render
             him
             a
             crowne
             of
             iustice
             :
             and
             therfore
             the
             iustice
             is
             not
             only
             in
             respect
             of
             Gods
             promise
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Paul
             reckons
             vp
             his
             good
             seruices
             :
             and
             good
             reason
             ;
             for
             the
             reward
             is
             not
             due
             to
             any
             by
             promise
             ,
             but
             to
             them
             that
             doe
             good
             workes
             .
             For
             else
             what
             should
             be
             rewarded
             ?
             But
             why
             should
             it
             be
             called
             a
             crowne
             of
             iustice
             ?
             
               Because
               it
               is
               giuen
               to
               the
               iust
            
             (
             saith
             d
             Thomas
             )
             e
             
               according
               to
               their
               iust
               works
            
             .
             
             And
             in
             that
             respect
             God
             is
             called
             a
             iust
             Iudge
             ,
             in
             giuing
             this
             crowne
             :
             because
             he
             giues
             good
             for
             good
             .
             Yea
             that
             very
             iustice
             ,
             whereby
             good
             is
             giuen
             for
             good
             ,
             is
             not
             without
             mercie
             ,
             saith
             the
             f
             glosse
             ,
             and
             g
             Lombard
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             if
             you
             will
             not
             beleeue
             me
             ,
             prouing
             that
             I
             say
             out
             of
             the
             very
             text
             ,
             rather
             then
             M
             Perkins
             on
             his
             bare
             word
             ,
             let
             S.
             Augustine
             be
             arbitrator
             betweene
             vs
             :
             who
             most
             deepely
             considereth
             of
             euery
             word
             in
             this
             sentence
             :
             
               Let
               vs
               heare
            
             (
             saith
             he
             )
             
               the
               Apostle
               speaking
               ,
               vvhen
               he
               approached
               neere
               vnto
               his
               passion
               ,
               J
               haue
            
             (
             quoth
             he
             )
             
               fought
               a
               good
               fight
               ,
               J
               haue
               accomplished
            
             
             
               my
               course
               ,
               J
               haue
               kept
               the
               faith
               :
               concerning
               the
               rest
               ,
               ●there
               is
               laid
               vp
               for
               me
               a
               crowne
               of
               iustice
               ,
               vvhich
               our
               Lord
               will
               render
               vnto
               me
               in
               that
               day
               ,
               a
               iust
               iudge
               :
               And
               not
               only
               to
               me
               ,
               but
               to
               them
               also
               that
               loue
               his
               comming
               :
               He
               saith
               that
               our
               Lord
               a
               iust
               iudge
               will
               render
               vnto
               him
               a
               Crovvne
               :
               he
               therefore
               doth
               owe
               it
               ,
               and
               as
               a
               iust
               iudge
               will
               pay
               it
               .
               For
               the
               vvorke
               being
               regarded
               ,
               the
               revvard
               cannot
               be
               denied
               .
               I
               haue
               fought
               a
               good
               fight
               ,
               is
               a
               vvorke
               :
               I
               haue
               accomplished
               my
               course
               ,
               is
               a
               vvorke
               :
               J
               haue
               kept
               the
               faith
               ,
               is
               a
               worke
               .
               There
               is
               laid
               vp
               for
               me
               a
               crowne
               of
               iustice
               ,
               this
               is
               the
               reward
               .
            
             So
             that
             you
             see
             most
             clearely
             by
             this
             most
             learned
             Fathers
             iudgement
             ,
             that
             the
             reward
             is
             due
             for
             the
             worke
             sake
             ,
             and
             not
             only
             for
             the
             promise
             of
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             place
             of
             Austin
             is
             brought
             as
             a
             proofe
             ,
             that
             a
             man
             hath
             nothing
             of
             himselfe
             ,
             which
             hee
             hath
             not
             receiued
             .
             Whereas
             if
             your
             doctrine
             of
             merit
             and
             free
             will
             were
             true
             ,
             a
             man
             ,
             hauing
             grace
             from
             God
             ,
             whereby
             hee
             is
             enabled
             to
             worke
             ,
             might
             of
             his
             owne
             free
             will
             so
             vse
             this
             grace
             ,
             that
             euerlasting
             life
             should
             be
             due
             to
             him
             ,
             as
             wages
             for
             his
             work
             .
             But
             if
             these
             good
             workes
             proceed
             from
             grace
             ,
             not
             onely
             in
             respect
             of
             our
             abilitie
             to
             doe
             them
             ,
             but
             of
             the
             particular
             actions
             ;
             what
             true
             merit
             can
             there
             bee
             in
             them
             ?
             Immediatly
             after
             the
             words
             you
             alleage
             ,
             it
             followes
             h
             in
             
               Austin
               :
               In
               the
               reward
               thou
               doest
               nothing
               ,
               in
               the
               work
               nothing
               alone
               .
               The
               crowne
               is
               from
               him
               ,
               the
               worke
               from
               thy selfe
               ;
               yet
               not
               without
               his
               helpe
               .
            
             Which
             helpe
             we
             must
             vnderstand
             to
             be
             more
             than
             an
             abilitie
             to
             worke
             ;
             or
             else
             ,
             as
             I
             said
             ,
             our
             free
             will
             shall
             haue
             the
             chiefe
             commendation
             in
             all
             our
             good
             workes
             .
             But
             to
             the
             testimonie
             ;
             we
             graunt
             that
             the
             reward
             is
             due
             to
             the
             worke
             ,
             which
             is
             your
             conclusion
             out
             of
             Austin
             ;
             but
             wee
             denie
             that
             it
             is
             due
             vpon
             desert
             of
             the
             worke
             .
             For
             neither
             doth
             the
             worke
             ,
             if
             it
             were
             perfectly
             done
             ,
             truly
             and
             properly
             deserue
             the
             reward
             ,
             because
             it
             is
             a
             matter
             of
             duty
             ,
             and
             but
             one
             work
             ,
             
             whereas
             many
             thousands
             are
             due
             to
             make
             vp
             true
             merit
             by
             workes
             ;
             and
             being
             imperfect
             ,
             as
             all
             our
             best
             workes
             are
             ,
             it
             is
             so
             farre
             from
             deseruing
             euerlasting
             life
             ,
             that
             it
             rather
             might
             increase
             our
             sinnes
             ,
             if
             God
             should
             strictly
             in
             iustice
             examine
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             See
             him
             vpon
             that
             verse
             of
             the
             Psalme
             .
             
               J
               vvill
               sing
               vnto
               thee
               O
               Lord
               ,
            
             
             
               mercy
               and
               iudgement
            
             .
             Where
             he
             concludes
             ,
             that
             God
             in
             iudgement
             will
             on
             t
             of
             his
             iustice
             crowne
             those
             good
             workes
             ,
             which
             he
             of
             mercy
             had
             giuen
             grace
             to
             doe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             doe
             wholy
             subscribe
             to
             S.
             
               Austin
               ,
               That
               God
               cannot
               but
               reward
               our
               workes
               ,
               because
               of
               his
               promise
               ,
               and
               because
               they
               are
               such
               ,
               for
               the
               substance
               of
               them
               ,
               as
               he
               hath
               enioyned
               .
            
             And
             so
             (
             as
             I
             haue
             said
             often
             )
             in
             generall
             iustice
             ,
             they
             that
             doe
             well
             must
             haue
             well
             .
             But
             we
             adde
             hereunto
             ,
             first
             ,
             that
             these
             works
             did
             not
             by
             their
             due
             worth
             wring
             this
             promise
             from
             God
             ,
             as
             if
             he
             had
             been
             vniust
             ,
             vnlesse
             he
             had
             made
             it
             .
             Which
             must
             haue
             been
             ,
             if
             they
             be
             truly
             and
             wholy
             such
             merits
             ,
             that
             euerlasting
             life
             is
             necessarily
             due
             to
             them
             as
             wages
             .
             Secondly
             ,
             the
             promise
             being
             made
             ,
             we
             say
             further
             ,
             that
             none
             of
             our
             works
             are
             so
             exactly
             performed
             ,
             according
             to
             the
             rule
             of
             Gods
             iustice
             ,
             but
             that
             hee
             might
             iustly
             denie
             vs
             the
             reward
             promised
             .
             Thirdly
             ,
             we
             affirme
             ,
             that
             it
             is
             not
             euerlasting
             life
             ,
             or
             the
             kingdome
             of
             heauen
             properly
             taken
             ,
             which
             God
             hath
             promised
             and
             owes
             to
             our
             workes
             ,
             but
             onely
             the
             measure
             of
             glorie
             in
             heauen
             .
             The
             kingdome
             is
             due
             to
             vs
             ,
             as
             an
             inheritance
             ,
             by
             the
             right
             of
             sonnes
             ;
             the
             diuers
             measure
             of
             glorie
             is
             met
             out
             to
             euery
             one
             according
             to
             his
             workes
             ,
             and
             for
             his
             workes
             ;
             yet
             not
             vpon
             their
             desert
             ,
             but
             vpon
             Gods
             gratious
             promise
             ,
             and
             mercifull
             acceptance
             ,
             pardoning
             our
             sinnes
             ,
             and
             rewarding
             vs
             aboue
             our
             deserts
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             that
             the
             reader
             may
             vnderstand
             ,
             that
             not
             only
             S.
             Augustine
             doth
             so
             confidently
             teach
             this
             doctrine
             of
             merits
             ,
             (
             which
             M.
             Perkins
             blushed
             not
             to
             tearme
             the
             inuention
             of
             Satan
             .
             )
             I
             will
             fold
             vp
             this
             question
             vvith
             some
             testimonies
             of
             the
             most
             auncient
             and
             best
             Authours
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Saint
             Ignatius
             the
             Apostles
             auditour
             saith
             .
             
               Giue
               me
               leaue
               to
               become
               the
            
             
             
               foode
               of
               beastes
               ,
               that
               I
               may
               by
               that
               meanes
               merit
               and
               vvinne
               God.
               
            
          
           
             For
             answer
             to
             the
             testimonies
             of
             the
             ancient
             writers
             ,
             we
             must
             remember
             ,
             that
             to
             merit
             doth
             signifie
             in
             them
             to
             worke
             ,
             and
             to
             obtaine
             ,
             and
             that
             very
             commonly
             :
             and
             in
             
             like
             sort
             ,
             merits
             are
             ordinarily
             taken
             for
             good
             works
             .
             Beside
             ,
             their
             testimonies
             for
             the
             most
             part
             intreat
             of
             reward
             ,
             not
             of
             wages
             ;
             and
             we
             deny
             not
             ,
             that
             God
             will
             reward
             euery
             least
             good
             worke
             of
             his
             children
             .
             Now
             to
             the
             seuerall
             allegations
             ;
             we
             may
             easily
             obserue
             ,
             in
             this
             i
             Ignatius
             ,
             that
             oueruehement
             desire
             of
             martyrdom
             ,
             that
             caryed
             away
             very
             many
             ,
             as
             it
             appeares
             by
             Gregory
             k
             Nazianzen
             ,
             who
             commends
             Basils
             father
             ,
             because
             he
             had
             no
             such
             zeale
             without
             knowledge
             ,
             and
             condemnes
             (
             though
             not
             by
             name
             )
             this
             counterfaite
             Ignatius
             ,
             who
             is
             so
             hot
             vpon
             martyrdom
             ,
             that
             he
             sayeth
             ,
             
               he
               will
               prouoke
               the
               wild
               beasts
               to
               teare
               him
               in
               peeces
               ,
               if
               they
            
             (
             as
             sometimes
             it
             fell
             out
             ,
             questionles
             by
             l
             Gods
             great
             prouidence
             )
             
               should
               refraine
               to
               fasten
               on
               him
               .
            
             Now
             if
             this
             man
             should
             somewhat
             ouerprize
             his
             deserts
             ,
             I
             thinke
             it
             were
             no
             great
             wonder
             :
             but
             I
             had
             rather
             excuse
             him
             ,
             if
             you
             wil
             let
             me
             ,
             and
             say
             ,
             he
             meanes
             by
             meriting
             nothing
             but
             enioying
             God
             ,
             which
             he
             was
             to
             obtaine
             after
             this
             life
             ,
             and
             therefore
             so
             much
             longed
             for
             his
             dissolution
             .
             As
             for
             the
             other
             word
             winne
             ,
             it
             is
             your
             addition
             ,
             to
             make
             the
             allegation
             the
             more
             likely
             .
             If
             you
             will
             not
             allow
             of
             this
             excuse
             ,
             I
             say
             plainely
             ,
             this
             mans
             testimonie
             is
             nothing
             worth
             ,
             because
             he
             was
             of
             little
             iudgement
             in
             diuinitie
             ,
             as
             it
             is
             euident
             by
             his
             whole
             epistle
             ,
             and
             especiallie
             by
             this
             absurd
             sentence
             .
             Whosoeuer
             (
             saith
             he
             )
             
               doth
               not
               fast
               euery
               Lords
               day
               or
               Sabbath
               ,
               except
               Easter
               day
               only
               ,
               is
               a
               murderer
               of
               Christ
               :
            
             but
             he
             may
             serue
             your
             turne
             for
             number
             ,
             though
             not
             for
             waight
             .
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Iustine
             a
             glorious
             Martyr
             of
             the
             next
             age
             hath
             these
             vvords
             ,
             speaking
             in
             the
             name
             of
             all
             Christians
             .
             
               We
               thinke
               that
               men
               vvho
               by
               vvorkes
               haue
               shevved
               themselues
               worthy
               of
               the
               vvill
               ,
               and
               counsaile
               of
               God
               ,
               shall
               by
               their
               merits
               liue
               and
               raigne
               vvith
               him
               ,
               free
               from
               all
               corruption
               ,
               and
               perturbation
               .
            
          
           
             m
             Iustin
             neither
             speakes
             ,
             nor
             thinks
             in
             that
             place
             of
             the
             question
             in
             hand
             ,
             but
             writing
             to
             a
             heathen
             Emperour
             ,
             tels
             him
             that
             Christians
             hold
             this
             doctrine
             ,
             
               That
               they
               which
               shew
               themselues
            
             n
             
               conformable
               ,
               or
               fitted
               to
               Gods
               will
               by
               their
               works
               ,
            
             o
             
               shall
               be
               vouchsafed
               his
               company
               ,
               and
               raigne
               with
               him
               free
               from
               corruption
               and
               passion
               .
            
             If
             you
             will
             haue
             the
             word
             translated
             
               thought
               worthy
            
             ,
             it
             is
             all
             one
             ,
             though
             the
             latin
             be
             otherwise
             ,
             
             and
             the
             meaning
             of
             the
             other
             word
             ,
             as
             the
             case
             in
             the
             greeke
             shewes
             ,
             and
             the
             translation
             ,
             both
             being
             the
             Datiue
             ,
             howsoeuer
             you
             mistooke
             the
             latine
             ,
             which
             is
             not
             the
             Ablatiue
             case
             ,
             as
             you
             translate
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Saint
             Ireneus
             saith
             .
             
               VVe
               esteeme
               that
               crovvne
               to
               be
               pretious
               ,
               vvhich
               i●
            
             
             
               gotten
               by
               combate
               and
               suffering
               for
               Gods
               sake
               .
            
          
           
             Irenaeus
             te●s
             vs
             ,
             that
             the
             Apostle
             Paul
             exhorts
             to
             striue
             ,
             or
             fight
             ,
             that
             we
             may
             thinke
             the
             crowne
             pretious
             ,
             for
             indeede
             (
             as
             he
             saith
             p
             there
             )
             we
             make
             most
             account
             of
             those
             things
             which
             we
             hardliest
             come
             by
             ,
             so
             that
             the
             more
             paines
             we
             take
             in
             striuing
             ,
             the
             more
             pretious
             shall
             wee
             thinke
             the
             crowne
             to
             be
             :
             this
             is
             Irenaeus
             true
             meaning
             ,
             as
             any
             man
             may
             see
             that
             will
             looke
             on
             the
             place
             .
             But
             what
             is
             this
             to
             proue
             ,
             that
             our
             works
             deserue
             euerlasting
             life
             for
             wages
             ?
             as
             for
             the
             suffering
             for
             Gods
             sake
             ,
             it
             is
             of
             your
             deuising
             ,
             and
             adding
             ,
             not
             of
             Irenaeus
             writing
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Saint
             Basill
             .
             
               All
               we
               that
               vvalke
               the
               vvay
               of
               the
               Gospell
               ,
               as
               Marchants
            
             
             
               doe
               ,
               buy
               and
               get
               the
               possession
               of
               heauenly
               things
               ,
               by
               the
               vvorkes
               of
               the
               commaundements
               .
               A
               man
               is
               saued
               by
               vvorkes
               of
               iustice
               .
            
          
           
             We
             acknowledge
             a
             comparison
             of
             likenes
             betwixt
             Marchants
             and
             Christians
             ,
             but
             we
             denie
             an
             equalitie
             of
             valew
             in
             the
             commodities
             we
             are
             to
             vtter
             :
             which
             we
             do
             the
             rather
             ,
             because
             in
             those
             parables
             ,
             to
             which
             q
             Basil
             in
             this
             place
             alludes
             ,
             r
             Though
             the
             field
             and
             the
             pearle
             are
             said
             to
             bee
             bought
             ,
             yet
             no
             man
             imagins
             that
             the
             price
             paid
             for
             them
             is
             of
             equall
             worth
             to
             the
             purchase
             :
             neither
             doth
             it
             follow
             ,
             that
             if
             (
             as
             Basil
             saith
             )
             a
             man
             be
             saued
             by
             s
             the
             righteousnes
             of
             works
             ,
             then
             his
             works
             are
             of
             full
             valew
             to
             the
             saluation
             he
             obtaines
             by
             them
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Saint
             Cyprian
             ,
             
               If
               the
               day
               of
               our
               returne
               shall
               finde
               vs
               vnloaden
               ,
               svvi●t
               ,
            
             
             
               and
               running
               in
               the
               race
               of
               workes
               ,
               our
               Lord
               will
               not
               faile
               to
               reward
               our
               merits
               .
               He
               vvill
               giue
               for
               workes
               ,
               to
               those
               that
               vvinne
               in
               peace
               ,
               a
               white
               crowne
               ,
               and
               for
               martyrdome
               in
               persecution
               ,
               he
               vvill
               redouble
               vnto
               them
               a
               purple
               crovvne
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             saith
             t
             Cyprian
             ,
             but
             that
             God
             ,
             if
             we
             perseuere
             to
             the
             end
             in
             well
             doing
             ,
             will
             reward
             our
             works
             according
             to
             the
             diuersitie
             of
             them
             ,
             with
             lesse
             or
             more
             glory
             ?
             we
             say
             as
             much
             .
             But
             the
             question
             is
             ,
             whether
             our
             works
             fully
             deserue
             euerlasting
             life
             or
             no.
             
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             Saint
             Hilarie
             .
             
               The
               kingdome
               of
               heauen
               ,
               is
               the
               hier
               and
               revvard
               of
               them
               that
               liue
               vvell
               and
               perfectly
               .
            
             
          
           
             u
             Hilary
             expounding
             that
             exhortation
             of
             our
             Sauiour
             ,
             x
             
               seeke
               ye
               first
               the
               kingdome
               of
               God
               ,
               and
               his
               righteousnes
               ,
            
             counsailes
             men
             to
             seeke
             it
             y
             
               with
               the
               labour
               of
               their
               life
               ,
               and
               this
            
             (
             saith
             he
             )
             
               is
               the
               reward
            
             (
             for
             there
             is
             but
             one
             word
             
               merces
               )
               of
               them
               ,
               that
               liue
               well
               and
               perfitly
               :
            
             he
             saith
             not
             ,
             that
             any
             mans
             worke
             is
             perfit
             inough
             truly
             and
             wholie
             to
             deserue
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Saint
             Ambrose
             .
             
               Is
               it
               not
               euident
               that
               there
               remaineth
               after
               this
               life
               ,
               either
               revvard
               for
               merits
               ,
               or
               punishment
               ?
            
             
          
           
             z
             Ambrose
             speakes
             not
             of
             the
             valew
             of
             good
             works
             ,
             but
             labours
             to
             take
             away
             that
             offence
             that
             commonly
             troubles
             men
             ,
             when
             they
             see
             that
             euill
             men
             fare
             better
             then
             good
             in
             this
             world
             :
             he
             answers
             ,
             that
             
               in
               the
               world
               to
               come
               the
               case
               shall
               be
               altered
               ,
               the
               one
               shall
               be
               rewarded
               ,
               and
               the
               other
               punished
               for
               their
               works
               ,
            
             which
             he
             calls
             merits
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Saint
             Hierome
             .
             
               Novv
               after
               Baptisme
               it
               appertaineth
               to
               our
               trauailes
               ,
               according
               vnto
               the
               diuersity
               of
               vertue
               to
               prepare
               for
               vs
               different
               rewards
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             might
             as
             well
             haue
             left
             out
             Ieromes
             testimonie
             ,
             as
             you
             do
             the
             quoting
             of
             it
             ,
             for
             it
             makes
             nothing
             for
             you
             ,
             nor
             against
             vs
             ,
             
               that
               wee
               are
               to
               prepare
               different
               rewards
               for
               our selues
               ,
               according
               to
               the
               diuersitie
               of
               vertue
               ,
            
             what
             if
             he
             had
             said
             merit
             ?
             do
             we
             not
             graunt
             it
             ?
             But
             where
             is
             deseruing
             euerlasting
             life
             in
             Ieromes
             words
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Saint
             Bernard
             .
             
               Prouide
               that
               thou
               haue
               merits
               ,
               for
               the
               vvant
               of
               them
               is
               a
               pernitions
               pouertie
               .
            
             
          
           
             
               Penury
               of
               works
            
             (
             saith
             a
             
               Bernard
               )
               is
               dangerous
               pouerty
            
             ,
             who
             denyes
             it
             ?
             it
             followes
             ,
             
               but
               presumption
               of
               spirit
               is
               deceitfull
               riches
               .
            
             who
             presumes
             if
             he
             do
             not
             ,
             that
             thinks
             himselfe
             absolutely
             worthie
             of
             heauen
             ,
             as
             wages
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Briefly
             that
             this
             was
             the
             vniuersall
             Doctrine
             of
             all
             good
             Christians
             ,
             aboue
             a
             thousand
             yeares
             past
             ,
             is
             declared
             in
             the
             Councell
             of
             Arausicane
             .
             
               Revvard
               is
               debt
               vnto
               good
               vvorkes
               ,
               if
               they
               be
               done
               ,
               but
               grace
               vvhich
               vvas
               not
               debte
               ,
               goeth
               before
               that
               they
               may
               be
               done
               .
            
             These
             testimonies
             of
             the
             
             most
             auncient
             ,
             and
             best
             learned
             Christians
             may
             suffice
             ,
             to
             batter
             the
             brasen
             forehead
             of
             them
             that
             affirme
             the
             Doctrine
             of
             merits
             ,
             to
             be
             a
             Satanicall
             inuention
             ,
             and
             to
             settle
             all
             them
             ,
             that
             haue
             care
             of
             their
             saluation
             ,
             in
             
             the
             most
             pure
             doctrine
             of
             the
             Catholike
             Church
             .
          
           
             The
             b
             Councell
             of
             Orenge
             saith
             nothing
             that
             was
             not
             said
             before
             in
             the
             testimonies
             of
             the
             Fathers
             ,
             neither
             needs
             
             any
             other
             answer
             .
             The
             doubt
             is
             not
             ,
             whether
             reward
             be
             due
             to
             good
             works
             ,
             but
             by
             what
             right
             it
             is
             due
             ,
             whereof
             the
             Councell
             saith
             nothing
             expresly
             .
          
           
             The
             doctrine
             of
             merits
             ,
             as
             it
             was
             held
             and
             taught
             by
             the
             auncient
             Christians
             ,
             before
             the
             discouerie
             of
             your
             Romish
             Antichrist
             ,
             we
             acknowledge
             and
             embrace
             ,
             howsoeuer
             perhaps
             some
             particular
             men
             may
             haue
             gon
             a
             little
             too
             farre
             in
             their
             amplifications
             .
             But
             the
             doctrine
             that
             is
             maintained
             by
             your
             Church
             ,
             and
             Councell
             of
             Trent
             ,
             we
             disclaime
             ,
             and
             detest
             ,
             as
             the
             principall
             meanes
             next
             to
             direct
             Pelagianisme
             ,
             to
             puffe
             vp
             the
             pride
             of
             mans
             heart
             ,
             and
             to
             take
             away
             true
             thankfulnes
             and
             trust
             in
             God
             ,
             that
             is
             to
             ouerthrow
             the
             Gospell
             ,
             the
             end
             whereof
             is
             beleeuing
             in
             Christ
             to
             iustification
             and
             saluation
             .
             For
             if
             ,
             as
             by
             your
             doctrine
             it
             must
             needs
             be
             ,
             man
             do
             at
             the
             first
             ,
             by
             the
             good
             vse
             of
             his
             freewill
             ,
             receiue
             grace
             ,
             and
             by
             the
             same
             freewill
             ,
             though
             in
             both
             cases
             inlightened
             and
             inspired
             ,
             merit
             his
             saluation
             truly
             and
             wholie
             as
             the
             day
             labouring
             man
             doth
             his
             wages
             ,
             what
             glory
             can
             God
             haue
             ,
             or
             what
             thanks
             doth
             Christ
             deserue
             for
             any
             particular
             mans
             saluation
             ?
             he
             prouided
             the
             meanes
             ,
             you
             will
             say
             that
             Peter
             (
             for
             example
             )
             might
             be
             saued
             ,
             if
             he
             would
             .
             So
             did
             he
             that
             Iudas
             might
             be
             .
             He
             offered
             the
             meanes
             to
             Peter
             ,
             &
             to
             Iudas
             too
             .
             How
             chance
             Peter
             receiued
             this
             grace
             and
             Iudas
             did
             not
             ?
             you
             answer
             ,
             because
             Peter
             would
             ,
             and
             Iudas
             would
             not
             .
             But
             how
             came
             it
             to
             passe
             that
             Peter
             would
             and
             Iudas
             would
             not
             ?
             Here
             is
             the
             first
             difference
             ,
             was
             it
             because
             God
             of
             his
             loue
             to
             Peter
             wrought
             in
             his
             heart
             by
             his
             spirit
             ,
             so
             that
             it
             could
             not
             come
             to
             passe
             but
             he
             should
             beleeue
             ,
             and
             left
             Iudas
             to
             himselfe
             ,
             who
             so
             left
             would
             neuer
             beleeue
             ?
             so
             we
             teach
             according
             to
             the
             truth
             of
             the
             Gospell
             .
             But
             you
             perswade
             your
             people
             that
             it
             was
             Peter
             that
             made
             the
             difference
             betwixt
             himselfe
             and
             Iudas
             ,
             not
             God
             ,
             who
             left
             the
             matter
             to
             the
             free
             will
             of
             both
             alike
             ,
             that
             either
             ,
             or
             neither
             of
             them
             might
             be
             saued
             ,
             as
             pleased
             them
             .
          
           
             But
             what
             ?
             is
             Peter
             by
             this
             beleeuing
             in
             Christ
             ,
             an
             heire
             of
             heauen
             ?
             no
             ,
             only
             he
             is
             now
             in
             such
             an
             estate
             ,
             as
             that
             he
             may
             if
             he
             will
             earne
             euerlasting
             life
             ,
             as
             the
             hire
             and
             wages
             of
             his
             
             works
             .
             I
             appeale
             now
             to
             any
             Christian
             soule
             that
             hath
             but
             the
             least
             desire
             to
             aduance
             Gods
             glory
             aboue
             his
             owne
             ,
             to
             giue
             sentence
             of
             this
             matter
             out
             of
             the
             truth
             of
             his
             heart
             :
             what
             doth
             God
             by
             the
             doctrine
             of
             popery
             ,
             but
             only
             prouide
             that
             men
             may
             come
             to
             heauen
             if
             they
             will
             ?
             And
             how
             ?
             forsooth
             vpon
             our
             Sauiour
             Christs
             deserts
             ,
             he
             is
             content
             to
             giue
             men
             grace
             ,
             whereby
             they
             may
             be
             able
             to
             merit
             their
             owne
             saluation
             .
             But
             he
             will
             giue
             this
             grace
             to
             no
             man
             ,
             who
             shall
             not
             first
             vpon
             good
             motions
             inspired
             ,
             prepare
             himselfe
             ,
             of
             his
             owne
             free
             will
             ,
             by
             faith
             ,
             feare
             ,
             hope
             ,
             loue
             ,
             repentance
             ,
             to
             the
             receiuing
             of
             it
             :
             hauing
             receiued
             it
             ,
             he
             must
             now
             by
             good
             works
             ,
             to
             which
             he
             is
             enabled
             ,
             deserue
             euerlasting
             life
             so
             fully
             ,
             as
             that
             God
             should
             be
             vniust
             ,
             if
             he
             should
             not
             giue
             it
             him
             ,
             for
             the
             worthines
             of
             the
             worke
             he
             hath
             done
             .
             For
             whereas
             he
             made
             a
             promise
             of
             a
             reward
             ,
             it
             was
             no
             more
             then
             he
             was
             bound
             to
             do
             in
             true
             iustice
             ,
             our
             works
             ,
             without
             his
             promise
             ,
             deseruing
             the
             reward
             truly
             and
             wholie
             .
             This
             is
             the
             doctrine
             of
             your
             Church
             touching
             faith
             ,
             and
             works
             ,
             which
             Master
             Perkins
             iustly
             calls
             a
             satanicall
             inuention
             ,
             because
             it
             ouerthrowes
             the
             glory
             of
             Gods
             mercy
             ,
             to
             establish
             the
             pride
             of
             mans
             free
             will.
             Now
             whereas
             we
             teach
             ,
             that
             our
             works
             do
             not
             by
             their
             worth
             deserue
             euerlasting
             life
             ,
             what
             hurt
             is
             it
             (
             if
             it
             were
             false
             ,
             but
             only
             that
             it
             were
             false
             )
             to
             make
             men
             thinke
             themselues
             wholie
             bound
             to
             God
             ,
             for
             their
             iustification
             and
             glorification
             ?
             for
             we
             vrge
             necessitie
             of
             works
             ,
             and
             assurance
             of
             reward
             ,
             as
             well
             as
             you
             ,
             though
             not
             to
             merit
             euerlasting
             glory
             by
             them
             .
             If
             any
             man
             be
             so
             thankeles
             ,
             or
             so
             proude
             ,
             that
             he
             will
             not
             worke
             ,
             vnlesse
             he
             may
             merit
             by
             working
             ,
             he
             neuer
             felt
             himselfe
             to
             be
             a
             sonne
             ,
             and
             shall
             receiue
             the
             wages
             of
             seruants
             ,
             the
             iust
             hire
             of
             his
             sinnes
             ,
             damnation
             .
          
        
      
       
         
           The
           sixth
           poynt
           .
           Of
           Satisfaction
           .
           Our
           consent
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           
             Conclus
             .
             I.
          
           First
           ,
           we
           acknowledge
           and
           hold
           Ciuill
           or
           Politike
           satisfaction
           ;
           that
           is
           ,
           a
           recompence
           for
           iniuries
           ,
           
           and
           damages
           offered
           any
           way
           to
           our
           neighbours
           .
           This
           Zacheus
           practised
           ,
           when
           at
           his
           conuersion
           he
           restored
           foure-fold
           things
           gotten
           by
           forged
           cauillation
           .
           Againe
           ,
           by
           ciuill
           satisfaction
           I
           vnderstand
           ,
           the
           imposition
           of
           fines
           ,
           mulcts
           ,
           and
           penalties
           vpon
           offenders
           ,
           and
           the
           inflicting
           of
           death
           vpon
           malefactors
           .
           For
           all
           these
           are
           satisfactions
           to
           the
           lawe
           ,
           and
           societies
           of
           men
           when
           they
           are
           wronged
           .
           All
           these
           we
           maintain
           as
           necessary
           :
           for
           ,
           neither
           Church
           ,
           nor
           common-wealth
           can
           well
           bee
           without
           them
           ;
           considering
           they
           are
           notable
           meanes
           to
           vphold
           ciuill
           peace
           :
           and
           otherwhiles
           they
           are
           fruits
           of
           true
           faith
           ,
           as
           the
           satisfaction
           of
           Zacheus
           was
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           This
           is
           wittily
           acknowledged
           by
           him
           ,
           but
           little
           exercised
           among
           Pro
           
           testants
           ,
           for
           where
           the
           Sacrament
           of
           Confession
           is
           wanting
           ,
           there
           men
           vse
           very
           seldome
           to
           recompence
           so
           much
           as
           onefold
           ,
           for
           their
           extorsion
           ,
           bribes
           ,
           vsury
           ,
           and
           other
           craftie
           ouer-reaching
           of
           their
           neighbours
           .
        
         
           Whatsoeuer
           our
           practice
           be
           (
           and
           yet
           if
           it
           did
           not
           exceed
           yours
           ,
           we
           had
           good
           cause
           to
           be
           ashamed
           of
           it
           )
           the
           question
           is
           now
           of
           our
           doctrine
           ;
           which
           Master
           Perkins
           hath
           truly
           deliuered
           .
           As
           for
           the
           helpe
           you
           would
           haue
           imagined
           to
           come
           from
           Auricular
           confession
           ,
           to
           the
           exercise
           of
           satisfaction
           ;
           who
           is
           so
           ignorant
           of
           your
           courses
           in
           appointing
           penance
           ,
           that
           he
           knowes
           not
           how
           little
           you
           inioyne
           this
           satisfaction
           ,
           and
           how
           easily
           it
           may
           be
           bought
           out
           ,
           if
           it
           be
           enioyned
           ,
           with
           some
           contribution
           to
           some
           of
           your
           Abbeyes
           ,
           Frieries
           ,
           Churches
           ,
           Chappels
           ,
           and
           such
           like
           ?
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           But
           of
           this
           kind
           of
           Satisfaction
           ,
           which
           we
           commonly
           call
           restitution
           ,
           vve
           are
           not
           here
           to
           treate
           :
           nor
           of
           that
           publike
           penance
           ,
           which
           for
           notorious
           crimes
           is
           done
           openly
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           There
           was
           reason
           to
           mention
           this
           publike
           penance
           :
           as
           well
           that
           all
           men
           might
           the
           better
           vnderstand
           what
           is
           in
           question
           ,
           as
           also
           because
           the
           testimonies
           ,
           which
           in
           this
           case
           your
           men
           alleage
           ,
           are
           wholy
           ,
           or
           principally
           of
           that
           kinde
           of
           satisfaction
           .
           
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           But
           of
           such
           priuate
           penance
           ,
           which
           is
           either
           enioy●ed
           by
           the
           confessor
           ,
           or
           voluntarily
           vndertaken
           by
           the
           penitent
           ,
           or
           else
           sent
           by
           Gods
           visitation
           
           to
           purge
           vs
           from
           that
           temporall
           paine
           ,
           which
           for
           sinnes
           past
           and
           pardoned
           ,
           we
           are
           to
           endure
           ,
           either
           in
           this
           life
           ,
           or
           in
           Purgatorie
           ,
           if
           we
           die
           before
           we
           haue
           fully
           satisfied
           here
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Your
           speech
           and
           matter
           are
           both
           very
           strange
           :
           who
           would
           speak
           so
           ?
           
             By
             visitation
          
           ,
           that
           is
           by
           punishment
           ,
           
             to
             purge
             men
             from
             paine
             that
             should
             be
             endured
             ?
          
           May
           a
           man
           satisfie
           against
           his
           will
           ,
           or
           without
           his
           knowledge
           ?
           for
           both
           these
           fall
           out
           in
           Gods
           visitations
           ,
           that
           a
           man
           is
           visited
           against
           his
           will
           ,
           wholy
           ,
           if
           hee
           could
           helpe
           it
           ;
           and
           that
           hee
           doth
           not
           so
           much
           as
           once
           thinke
           vpon
           satisfying
           for
           his
           sinnes
           by
           it
           :
           yea
           sometimes
           ,
           if
           he
           should
           ,
           he
           should
           thinke
           amisse
           :
           for
           all
           visitations
           of
           God
           are
           not
           c
           chastisements
           for
           sinne
           ,
           but
           speciall
           trials
           and
           meanes
           of
           Gods
           glorie
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           
             Conclus
             .
             II.
          
           Wee
           acknowledge
           Canonicall
           or
           Ecclesiasticall
           satisfaction
           :
           and
           that
           is
           ,
           when
           any
           hauing
           giuen
           offence
           to
           the
           Church
           of
           God
           ,
           or
           any
           part
           thereof
           ,
           doe
           make
           an
           open
           publike
           testimonie
           of
           their
           repentance
           .
           Mirian
           for
           murmuring
           against
           Moses
           ,
           was
           stricken
           with
           leprosie
           ,
           and
           afterward
           by
           his
           prayer
           shee
           was
           clensed
           ,
           and
           yet
           for
           all
           that
           shee
           must
           goe
           seuen
           daies
           out
           of
           the
           tent
           and
           congregation
           ,
           that
           shee
           might
           make
           a
           kinde
           of
           satisfaction
           to
           the
           people
           for
           her
           trespasse
           .
           And
           in
           the
           old
           testament
           ,
           sackcloth
           and
           ashes
           were
           signes
           of
           their
           satisfaction
           .
        
         
           
             Conclus
             .
             III.
          
           We
           hold
           that
           no
           man
           can
           be
           saued
           ,
           vnlesse
           he
           make
           a
           perfect
           satisfaction
           to
           the
           iustice
           of
           God
           for
           all
           his
           sinnes
           ;
           because
           God
           is
           infinite
           in
           iustice
           ,
           and
           therefore
           will
           either
           exact
           an
           euerlasting
           punishment
           ,
           or
           satisfaction
           for
           the
           same
           .
        
         
           
             The
             dissent
             and
             difference
             .
          
           
             The
             points
             of
             our
             difference
             and
             dissent
             are
             these
             .
             The
             Church
             of
             Rome
             teacheth
             and
             beleeueth
             ,
             that
             
             Christ
             by
             his
             death
             hath
             made
             a
             satisfaction
             for
             all
             the
             sinnes
             of
             men
             ,
             and
             for
             the
             eternall
             punishment
             of
             them
             all
             :
             yet
             so
             ,
             as
             they
             themselues
             must
             satisfie
             the
             iustice
             of
             God
             for
             the
             temporall
             punishment
             of
             their
             offences
             ,
             either
             on
             earth
             or
             in
             purgatorie
             .
             Wee
             teach
             and
             beleeue
             ,
             that
             Christ
             by
             his
             death
             and
             passion
             hath
             made
             a
             perfect
             and
             all-sufficient
             satisfaction
             to
             the
             iustice
             of
             God
             for
             all
             the
             sinnes
             of
             men
             ,
             and
             for
             the
             whole
             punishment
             thereof
             both
             eternall
             and
             temporall
             .
             Thus
             wee
             differ
             ,
             and
             herein
             wee
             for
             our
             parts
             must
             for
             euer
             stand
             at
             difference
             with
             them
             :
             so
             as
             if
             there
             were
             no
             more
             points
             of
             variance
             but
             this
             one
             ,
             it
             should
             bee
             sufficient
             to
             keepe
             vs
             alwaies
             from
             vniting
             our
             religions
             ,
             and
             cause
             vs
             to
             obey
             the
             voyce
             of
             Christ
             ,
             
               Come
               out
               of
               her
               my
               people
               .
            
             For
             as
             in
             the
             former
             points
             ,
             so
             in
             this
             also
             ,
             the
             papists
             erre
             ,
             not
             in
             circumstance
             ,
             but
             in
             the
             very
             foundation
             and
             life
             of
             religion
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             in
             his
             third
             conclusion
             ,
             decreeth
             very
             solemnely
             ,
             
               That
               no
               man
               can
               be
               saued
               ,
               vnlesse
               bs
               make
               a
               perfect
               satisfaction
               ,
               vnto
               the
               iustice
               of
               God
               ,
               for
               all
               his
               sinnes
               .
            
             Yet
             in
             the
             explication
             of
             the
             difference
             betvveene
             
             vs
             ,
             defineth
             as
             peremptonly
             ,
             that
             no
             man
             is
             to
             satisfie
             ,
             for
             any
             one
             of
             all
             his
             sinnes
             ,
             or
             for
             any
             temporall
             paine
             due
             to
             them
             :
             Which
             be
             flat
             contradictorie
             propositions
             ,
             and
             therefore
             the
             one
             of
             them
             must
             needs
             be
             false
             .
             But
             such
             odde
             broken
             rubbish
             doth
             he
             commonly
             cast
             into
             the
             ground
             vvorke
             of
             his
             questions
             ,
             and
             therupon
             raiseth
             the
             tottering
             building
             of
             his
             nevv
             doctrine
             :
             and
             lets
             not
             ,
             like
             a
             blind
             man
             ,
             to
             make
             an
             outcrie
             ,
             that
             in
             this
             matter
             the
             Papists
             erre
             in
             the
             very
             foundation
             and
             life
             of
             religion
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Is
             it
             contradiction
             to
             say
             ,
             that
             euery
             man
             must
             make
             satisfaction
             ,
             and
             that
             Christ
             hath
             made
             satisfaction
             ?
             Might
             you
             not
             easily
             haue
             vnderstood
             (
             if
             you
             did
             not
             )
             that
             the
             satisfaction
             which
             Christ
             hath
             made
             ,
             is
             made
             by
             euery
             one
             that
             beleeues
             in
             him
             ?
             So
             then
             the
             latter
             proposition
             doth
             not
             contradict
             the
             former
             ,
             but
             shew
             by
             what
             meanes
             that
             satisfaction
             is
             made
             ,
             which
             in
             the
             former
             was
             required
             .
             Euerie
             
             man
             must
             satisfie
             ,
             and
             euery
             man
             doth
             satisfie
             ,
             by
             and
             in
             Christ
             ,
             are
             not
             contradictorie
             propositions
             ,
             as
             a
             man
             with
             halfe
             an
             eye
             may
             see
             .
          
           
             The
             very
             foundation
             and
             life
             of
             religion
             ,
             is
             the
             acknowledging
             of
             full
             redemption
             by
             the
             sacrifice
             of
             Iesus
             Christ.
             But
             how
             can
             that
             be
             acknowledged
             ,
             where
             satisfaction
             remaines
             to
             be
             made
             by
             (
             perhaps
             )
             many
             thousand
             yeeres
             punishment
             ?
          
        
         
           
             Our
             reasons
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             I.
             A
             satisfaction
             that
             is
             made
             imperfect
             either
             directly
             or
             by
             consequent
             ,
             is
             indeede
             no
             satisfaction
             at
             all
             .
             But
             the
             Papists
             make
             Christs
             satisfaction
             imperfect
             ,
             in
             that
             they
             doe
             adde
             a
             supply
             by
             humane
             satisfactions
             :
             and
             thus
             much
             a
             learned
             schooleman
             ,
             Biel
             
             in
             plaine
             words
             confessed
             :
             Although
             (
             saith
             he
             )
             
               the
               passion
               of
               Christ
               be
               the
               principal
               merit
               ,
               for
               which
               grace
               is
               conferred
               :
               the
               opening
               of
               the
               kingdome
               and
               glory
               :
               yet
            
             is
             it
             neuer
             the
             alone
             and
             totall
             meritorious
             cause
             :
             
               it
               is
               manifest
               ,
               because
               alwaies
               with
               the
               merit
               of
               Christ
               ,
               there
               concurreth
               some
               worke
               ,
               as
               the
               merit
               of
               congruitie
               or
               condignity
               of
               him
               that
               receiueth
               grace
               or
               glorie
               ,
               if
               hee
               bee
               of
               yeeres
               and
               haue
               the
               vse
               of
               reason
               :
               or
               of
               some
               other
               for
               him
               ,
               if
               he
               want
               reason
               .
            
             For
             that
             which
             admitts
             a
             supply
             by
             another
             ,
             is
             imperfect
             in
             it selfe
             .
             Therefore
             humane
             satisfactions
             cannot
             stand
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             is
             a
             substantiall
             argument
             to
             raise
             the
             cry
             vpon
             :
             vvhich
             hath
             both
             propositions
             false
             .
             The
             first
             is
             childish
             :
             for
             he
             that
             satisfieth
             for
             halfe
             his
             debts
             ,
             or
             for
             any
             part
             of
             them
             ,
             makes
             some
             satisfaction
             ,
             vvhich
             satisfaction
             is
             vnperfect
             ,
             and
             yet
             cannot
             be
             called
             no
             satisfaction
             at
             all
             ,
             as
             euery
             child
             may
             see
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Satisfaction
             is
             a
             full
             discharge
             of
             the
             debt
             ,
             so
             that
             the
             bond
             thereupon
             is
             voide
             :
             but
             hee
             that
             paies
             halfe
             ,
             or
             three
             quarters
             of
             his
             debt
             ,
             if
             he
             pay
             not
             all
             in
             such
             sort
             as
             the
             bond
             requireth
             ,
             hath
             the
             bond
             still
             against
             him
             in
             ful
             strength
             and
             
             vertue
             :
             so
             that
             ,
             though
             hee
             hath
             paid
             part
             of
             his
             principall
             debt
             ,
             he
             hath
             made
             no
             satisfaction
             at
             all
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Learned
             Papists
             make
             answere
             ,
             that
             Christs
             satisfaction
             and
             mans
             may
             stand
             well
             together
             .
             For
             (
             say
             they
             )
             Christs
             satisfaction
             is
             sufficient
             in
             it selfe
             to
             answere
             the
             iustice
             of
             God
             for
             all
             sin
             and
             punishment
             :
             but
             it
             is
             not
             sufficient
             to
             this
             or
             that
             man
             till
             it
             be
             applied
             :
             and
             it
             must
             bee
             applied
             by
             our
             satisfaction
             made
             to
             God
             for
             the
             temporall
             punishment
             of
             our
             sinnes
             .
             But
             I
             say
             againe
             ,
             that
             mans
             satisfaction
             can
             bee
             no
             meanes
             to
             apply
             the
             satisfaction
             of
             Christ
             :
             and
             I
             prooue
             it
             thus
             .
             The
             meanes
             of
             applying
             Gods
             blessings
             and
             graces
             vnto
             man
             are
             twofold
             :
             some
             respect
             God
             himselfe
             ,
             and
             some
             respect
             man.
             Those
             which
             respect
             God
             ,
             are
             such
             whereby
             God
             on
             his
             part
             doth
             offer
             and
             conuey
             his
             mercies
             in
             Christ
             vnto
             man
             :
             of
             this
             sort
             are
             the
             preaching
             of
             the
             worde
             ,
             baptisme
             ,
             and
             the
             Lords
             supper
             ,
             and
             these
             are
             as
             it
             were
             the
             hand
             of
             God
             whereby
             he
             reacheth
             downe
             and
             giueth
             vnto
             vs
             Christ
             with
             all
             his
             benefites
             .
             The
             other
             meanes
             of
             applying
             on
             mans
             part
             ,
             are
             those
             whereby
             the
             saide
             benefits
             are
             receiued
             .
             Of
             this
             sort
             there
             is
             onely
             one
             ,
             namely
             faith
             ,
             whereby
             we
             beleeue
             that
             Christ
             with
             all
             his
             benefits
             belong
             vnto
             vs.
             And
             this
             is
             the
             hand
             of
             man
             ,
             whereby
             he
             receiueth
             Christ
             as
             he
             is
             offered
             ,
             or
             exhibited
             by
             God
             in
             the
             word
             and
             sacraments
             .
             As
             for
             other
             meanes
             beside
             these
             ,
             in
             Scripture
             we
             finde
             none
             .
             Foolish
             therfore
             is
             the
             answere
             of
             the
             Papists
             ,
             that
             make
             mens
             satisfactions
             meanes
             to
             apply
             the
             satisfaction
             of
             Christ
             vnto
             vs
             :
             for
             by
             humane
             satisfactions
             ,
             Christ
             is
             neither
             offered
             on
             Gods
             part
             ,
             nor
             yet
             receiued
             on
             mans
             part
             :
             let
             them
             prooue
             it
             if
             they
             can
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             His
             second
             is
             as
             vntrue
             :
             but
             mans
             satisfaction
             is
             not
             to
             supplie
             the
             vvant
             of
             Christs
             satisfaction
             ,
             but
             to
             applie
             it
             to
             vs
             ,
             as
             
               M.
               Perkins
            
             saith
             ,
             his
             
             faith
             doth
             to
             them
             ,
             and
             to
             fulfill
             his
             vvill
             and
             ordinance
             .
          
           
             First
             ,
             the
             speech
             is
             beyond
             any
             ordinarie
             mans
             vnderstanding
             ;
             
               to
               make
               satisfaction
               ,
               is
               to
               applie
               another
               mans
               satisfaction
               to
               vs.
            
             Secondly
             ,
             to
             make
             satisfaction
             ,
             is
             to
             deserue
             ,
             that
             because
             of
             our
             satisfaction
             for
             the
             temporall
             punishment
             due
             to
             our
             sinnes
             ,
             Christs
             satisfaction
             for
             the
             eternall
             may
             be
             auailable
             to
             vs.
             Thirdly
             ,
             if
             mans
             satisfaction
             be
             not
             to
             supplie
             the
             want
             of
             Christs
             satisfaction
             ,
             either
             there
             is
             no
             temporall
             punishment
             belonging
             to
             sinne
             ,
             or
             Christ
             hath
             made
             satisfaction
             for
             that
             ,
             as
             well
             as
             for
             the
             eternall
             ;
             and
             then
             God
             cannot
             require
             any
             satisfaction
             of
             vs
             ,
             because
             he
             is
             alreadie
             satisfied
             both
             for
             the
             eternall
             and
             temporall
             punishment
             .
             Fourthly
             ,
             if
             wee
             doe
             nothing
             by
             our
             satisfaction
             ,
             but
             applie
             Christs
             satisfaction
             to
             vs
             ,
             which
             is
             onely
             for
             the
             eternall
             punishment
             ,
             the
             temporall
             remaines
             wholy
             without
             satisfaction
             made
             for
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             God
             doth
             in
             baptisme
             for
             Christs
             sake
             pardon
             both
             all
             sinnes
             ,
             and
             taketh
             fully
             avvay
             ,
             all
             paine
             due
             to
             sinne
             ,
             so
             that
             he
             vvho
             dieth
             in
             that
             state
             ,
             goeth
             presently
             to
             heauen
             .
             But
             if
             vve
             doe
             aftervvard
             vngratefully
             forsake
             God
             ,
             and
             contrary
             to
             our
             promise
             transgresse
             against
             his
             commaundements
             ,
             then
             loe
             the
             order
             of
             his
             diuine
             iustice
             requires
             ,
             that
             we
             be
             not
             so
             easily
             receiued
             againe
             into
             his
             fauour
             :
             But
             he
             vpon
             our
             repentance
             pardoning
             the
             sinne
             ,
             and
             the
             eternall
             punishment
             due
             vnto
             it
             ,
             through
             Christ
             ,
             doth
             exact
             of
             euerie
             man
             a
             temporall
             satisfaction
             ,
             ansvverable
             vnto
             the
             fault
             committed
             :
             not
             to
             supplie
             Christs
             satisfaction
             ,
             which
             was
             of
             infinite
             value
             ,
             and
             might
             more
             easily
             haue
             taken
             away
             this
             temporall
             punishment
             ,
             then
             it
             doth
             the
             eternall
             .
             But
             ,
             that
             by
             the
             smart
             and
             griefe
             of
             this
             punishment
             ,
             the
             man
             may
             be
             feared
             from
             sinning
             ,
             and
             be
             made
             more
             carefull
             to
             auoide
             sinne
             :
             and
             also
             by
             this
             meanes
             be
             made
             members
             conformable
             to
             Christ
             our
             head
             ,
             that
             suffering
             with
             him
             ,
             we
             may
             raigne
             with
             him
             .
             And
             therefore
             he
             hauing
             satisfied
             for
             the
             eternall
             punishment
             ,
             which
             we
             are
             not
             able
             to
             do
             ,
             doth
             lay
             the
             temporall
             paine
             vpon
             our
             shoulders
             ,
             that
             according
             vnto
             the
             Apostle
             .
             
               Euery
               man
               do
               beare
               his
               ovvne
               burden
               .
            
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Here
             is
             a
             long
             discourse
             to
             little
             purpose
             ;
             neither
             answering
             any
             part
             of
             Master
             Perkins
             syllogisme
             ,
             nor
             defending
             any
             point
             of
             your
             owne
             answere
             ;
             but
             onely
             affirming
             that
             ,
             which
             before
             was
             said
             ,
             that
             God
             exacts
             a
             temporall
             satisfaction
             ;
             
             and
             affoording
             vs
             some
             reason
             to
             confute
             your
             opinion
             by
             ,
             in
             this
             sort
             .
          
           
             If
             Christs
             satisfaction
             was
             sufficient
             more
             easily
             to
             take
             away
             the
             temporall
             punishment
             than
             the
             eternall
             ,
             how
             will
             you
             prooue
             it
             did
             not
             ?
             It
             stands
             you
             vpon
             to
             shew
             vs
             good
             euidence
             out
             of
             the
             record
             of
             Scripture
             ,
             that
             God
             agreed
             with
             Christ
             ,
             not
             to
             take
             the
             full
             desert
             of
             his
             sufferings
             and
             satisfaction
             ,
             but
             to
             leaue
             man
             still
             indebted
             to
             him
             ,
             though
             in
             truth
             the
             debt
             were
             paid
             .
             If
             no
             such
             agreement
             can
             be
             shewed
             ,
             for
             my
             part
             I
             see
             not
             how
             God
             in
             iustice
             can
             aske
             the
             same
             debt
             twice
             ,
             being
             once
             fully
             satisfied
             .
          
           
             That
             which
             you
             adde
             is
             wholy
             our
             doctrine
             ,
             viz.
             that
             God
             ,
             by
             smart
             and
             griefe
             ,
             would
             feare
             vs
             from
             sinning
             ,
             and
             make
             vs
             conformable
             to
             his
             Sonne
             our
             Sauiour
             .
             But
             you
             teach
             ,
             that
             he
             punisheth
             vs
             ,
             and
             so
             takes
             satisfaction
             for
             sins
             past
             ,
             as
             if
             he
             were
             to
             be
             reuenged
             on
             vs
             ,
             at
             least
             by
             temporall
             punishment
             ,
             for
             our
             sinnes
             committed
             .
          
           
             You
             repeate
             your
             conclusion
             ,
             but
             with
             no
             dependance
             vpon
             your
             former
             matter
             ,
             or
             proofe
             from
             that
             which
             followes
             :
             where
             d
             the
             Apostle
             tels
             the
             Galathians
             ,
             that
             they
             may
             not
             be
             alwaies
             finding
             fault
             with
             other
             men
             ,
             and
             so
             grow
             into
             a
             conceit
             of
             their
             owne
             goodnes
             ,
             but
             looke
             to
             themselues
             ;
             because
             euery
             man
             must
             giue
             an
             account
             to
             God
             for
             his
             owne
             sinnes
             ,
             and
             not
             for
             another
             mans
             .
             If
             you
             will
             needs
             abuse
             the
             Apostle
             ,
             and
             applie
             his
             words
             to
             that
             he
             thought
             not
             on
             ;
             why
             doe
             you
             not
             ,
             by
             the
             same
             reason
             ,
             lay
             the
             eternall
             punishment
             vpon
             vs
             too
             ?
             for
             that
             was
             our
             burthen
             ,
             as
             well
             as
             the
             temporall
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Others
             ,
             not
             content
             with
             this
             their
             former
             answer
             say
             ,
             that
             our
             satisfactions
             doe
             nothing
             derogate
             from
             the
             satisfaction
             of
             Christ
             :
             because
             our
             workes
             haue
             their
             dignitie
             and
             merit
             from
             Christs
             satisfaction
             :
             he
             meriting
             that
             our
             works
             should
             satisfie
             Gods
             iustice
             for
             temporal
             punishment
             .
             But
             this
             is
             also
             absurd
             and
             false
             ,
             as
             the
             former
             was
             .
             For
             if
             Christ
             did
             satisfie
             
             that
             man
             might
             satisfie
             ,
             then
             Christ
             doth
             make
             euery
             beleeuer
             to
             be
             a
             Christ
             ,
             a
             Iesus
             ,
             a
             Redeemer
             ,
             and
             a
             priest
             in
             the
             same
             order
             with
             his
             owne
             selfe
             .
             But
             to
             make
             sinful
             man
             his
             own
             redeemer
             ,
             though
             it
             be
             but
             from
             temporall
             punishments
             ,
             is
             a
             doctrine
             of
             diuels
             .
             For
             the
             holy
             Ghost
             teacheth
             that
             the
             priesthood
             of
             
             Christ
             is
             incommunicable
             ,
             &
             cannot
             passe
             from
             him
             to
             another
             .
             Now
             to
             make
             satisfaction
             for
             sinne
             or
             any
             part
             of
             the
             punishment
             thereof
             ,
             is
             a
             dutie
             ,
             or
             a
             part
             of
             Christ
             his
             priesthood
             ,
             and
             therefore
             to
             make
             satisfaction
             is
             a
             worke
             that
             cannot
             passe
             from
             his
             person
             to
             the
             person
             of
             any
             man.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Nay
             (
             saith
             M.
             
               Perkins
               ,
            
             )
             we
             must
             then
             be
             new
             Christs
             ,
             and
             redeemers
             ,
             and
             Priests
             of
             the
             same
             order
             with
             himselfe
             :
             Nothing
             so
             ,
             but
             hauing
             grace
             from
             him
             ,
             we
             may
             in
             vertue
             therof
             satisfie
             ,
             not
             for
             the
             crime
             it self
             ,
             or
             euerlasting
             punishment
             ,
             which
             is
             lincked
             with
             it
             :
             because
             that
             would
             require
             an
             infinite
             vertue
             :
             But
             for
             the
             temporall
             paine
             of
             it
             ,
             one
             indued
             with
             grace
             may
             satisfie
             ,
             for
             the
             measure
             of
             stripes
             must
             not
             exceede
             the
             rate
             of
             the
             fault
             ,
             the
             punishment
             then
             resting
             vnsatisfied
             being
             limited
             ,
             a
             creature
             may
             pay
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             was
             not
             for
             nothing
             that
             you
             would
             not
             set
             downe
             Master
             Perkins
             words
             .
             For
             you
             saw
             well
             enough
             ,
             that
             if
             you
             should
             doe
             so
             ,
             your
             poore
             blinded
             Papists
             would
             venture
             to
             reade
             them
             (
             which
             now
             they
             dare
             not
             doe
             )
             and
             so
             your
             weaknes
             in
             answering
             might
             be
             discouered
             .
             Master
             Perkins
             hath
             refuted
             your
             answere
             of
             applying
             Christs
             satisfaction
             ,
             before
             it
             was
             hatcht
             :
             you
             passe
             it
             by
             as
             not
             seene
             ,
             and
             propound
             his
             answere
             to
             another
             obiection
             by
             halues
             ,
             leauing
             the
             obiection
             out
             altogether
             .
             I
             will
             make
             the
             matter
             as
             plaine
             as
             I
             can
             with
             shortnes
             .
             You
             Papists
             say
             ,
             that
             Christs
             satisfaction
             merited
             ,
             that
             mans
             workes
             should
             satisfie
             for
             temporall
             punishment
             :
             Master
             Perkins
             denies
             it
             vpon
             this
             reason
             :
             
               
                 If
                 Christ
                 did
                 satisfie
                 that
                 man
                 might
                 satisfie
                 ,
                 he
                 made
                 euery
                 beleeuer
                 a
                 Christ
                 ,
                 a
                 Iesus
                 ,
                 a
                 Redeemer
                 ,
                 a
                 Priest
                 ,
                 in
                 the
                 same
                 order
                 with
                 himselfe
                 :
              
               
                 
                 But
                 he
                 did
                 not
                 make
                 men
                 Christs
                 and
                 Iesuses
                 ,
                 Redeemers
                 and
                 Priests
                 ,
                 in
                 the
                 same
                 order
                 with
                 himselfe
                 .
              
               
                 Therefore
                 he
                 did
                 not
                 satisfie
                 ,
                 that
                 man
                 might
                 satisfie
                 .
              
            
          
           
             The
             assumption
             he
             prooues
             ;
             e
             because
             Christs
             Priesthood
             cannot
             be
             communicated
             to
             any
             other
             ;
             the
             consequence
             of
             the
             proposition
             depends
             vpon
             this
             ,
             that
             satisfaction
             is
             a
             part
             of
             Christs
             Priesthood
             :
             you
             denie
             the
             consequence
             ;
             but
             neither
             shew
             any
             reason
             of
             your
             deniall
             ,
             nor
             answere
             his
             proofe
             :
             onely
             you
             tell
             vs
             ,
             that
             a
             man
             is
             able
             to
             beare
             the
             temporall
             punishment
             ,
             though
             not
             the
             eternall
             ;
             as
             though
             wee
             denied
             temporall
             ,
             because
             a
             man
             cannot
             beare
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             that
             the
             Reader
             may
             better
             perceiue
             what
             we
             meane
             by
             the
             temporall
             paine
             :
             Let
             him
             consider
             that
             in
             sinne
             there
             are
             two
             things
             ,
             the
             one
             is
             the
             turning
             away
             from
             God
             ,
             whom
             we
             offend
             ,
             the
             other
             is
             the
             turning
             to
             the
             thing
             ,
             for
             the
             loue
             of
             which
             we
             offend
             :
             as
             for
             glorie
             ,
             lust
             ,
             lucre
             ,
             or
             such
             like
             the
             sinner
             transgresseth
             :
             Novv
             vvhen
             he
             is
             by
             the
             grace
             of
             God
             conuerted
             ,
             his
             turning
             avvay
             from
             God
             ,
             both
             the
             sin
             and
             the
             eternall
             paine
             due
             vnto
             it
             ,
             are
             freely
             through
             Christ
             pardoned
             ,
             but
             for
             the
             pleasure
             vvhich
             he
             tooke
             in
             the
             sinne
             ,
             the
             man
             himselfe
             is
             to
             satisfie
             :
             and
             so
             according
             vnto
             the
             greatnes
             of
             that
             his
             pleasure
             ,
             he
             is
             to
             doe
             penance
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             ,
             your
             distinction
             belongs
             not
             to
             all
             sinnes
             ,
             and
             so
             prooues
             satisfaction
             needfull
             but
             for
             some
             sinnes
             onely
             .
             To
             what
             doth
             a
             man
             turne
             ,
             when
             (
             in
             the
             error
             of
             his
             iudgement
             )
             he
             denies
             Christ
             to
             bee
             God
             ,
             without
             any
             respect
             of
             glorie
             ,
             lucre
             ,
             lust
             ,
             or
             such
             like
             ?
             Again
             ,
             may
             not
             a
             man
             sweare
             vnaduisedly
             ,
             and
             rashly
             ,
             without
             this
             turning
             ,
             and
             without
             any
             pleasure
             in
             that
             sinne
             ?
             Yea
             ,
             may
             not
             a
             man
             thinke
             the
             murthering
             of
             his
             Soueraigne
             lawfull
             and
             meritorious
             (
             as
             many
             Popish
             traytors
             haue
             done
             )
             without
             this
             turning
             to
             I
             cannot
             tell
             what
             ?
             Sinne
             is
             the
             transgression
             of
             Gods
             commendements
             :
             as
             for
             this
             turning
             to
             and
             from
             ,
             it
             is
             an
             idle
             speculation
             of
             men
             ,
             that
             seeke
             a
             knot
             in
             a
             rush
             :
             he
             that
             doth
             that
             which
             God
             forbids
             ,
             whatsoeuer
             the
             occasion
             or
             end
             of
             his
             doing
             be
             ,
             sinnes
             in
             so
             doing
             .
             He
             that
             makes
             his
             money
             his
             god
             ,
             sinnes
             ;
             not
             because
             he
             loues
             his
             money
             ,
             or
             turnes
             to
             his
             money
             ,
             but
             because
             hee
             loues
             it
             otherwise
             than
             hee
             should
             ,
             and
             so
             turnes
             from
             God
             to
             it
             .
          
           
           
             Secondly
             ,
             what
             a
             fond
             distinction
             is
             that
             ,
             betwixt
             the
             sin
             ,
             and
             the
             pleasure
             in
             the
             sinne
             ?
             Is
             not
             that
             pleasure
             in
             the
             sin
             ,
             a
             sinne
             too
             ,
             if
             it
             be
             voluntarie
             ?
             and
             if
             it
             be
             not
             voluntarie
             ,
             but
             onely
             be
             a
             consequent
             vpon
             the
             sinne
             ,
             hauing
             no
             ground
             in
             the
             will
             any
             way
             ,
             how
             is
             it
             punishable
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             ,
             if
             Christ
             by
             his
             satisfaction
             giue
             power
             to
             man
             to
             satisfie
             ,
             then
             man
             doth
             satisfie
             by
             Christ
             and
             Christ
             beside
             his
             owne
             satisfaction
             vpon
             the
             crosse
             ,
             must
             daily
             satisfie
             in
             man
             to
             the
             ende
             of
             the
             world
             :
             but
             this
             cannot
             be
             :
             for
             Christ
             vpon
             the
             crosse
             ,
             when
             death
             was
             vpon
             him
             ,
             said
             ,
             
               It
               is
               finished
            
             ,
             that
             is
             ,
             I
             haue
             fully
             satisfied
             for
             all
             the
             sins
             of
             mankinde
             ,
             both
             in
             respect
             of
             the
             fault
             and
             punishment
             .
             As
             for
             Christs
             buriall
             &
             resurrection
             which
             followeth
             his
             death
             ,
             they
             serued
             not
             to
             satisfie
             but
             to
             confirme
             and
             ratifie
             the
             same
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             Christ
             (
             saith
             M.
             Perkins
             )
             said
             .
             
               On
               the
               Crosse
               it
               is
               finished
               :
               VVherefore
               all
               satisfaction
               vvas
               at
               Christs
               death
               ended
               :
               as
               vvell
               temporall
               as
               eternall
               .
            
          
           
             Ans.
             That
             those
             vvords
             haue
             a
             farre
             different
             sense
             :
             To
             vvitte
             ,
             that
             Christ
             had
             then
             ended
             his
             course
             ,
             and
             fulfilled
             all
             prophecies
             ,
             and
             endured
             all
             such
             torments
             ,
             as
             pleased
             God
             to
             impose
             vpon
             him
             for
             the
             redemption
             of
             mankind
             :
             of
             satisfaction
             temporall
             there
             is
             no
             mention
             ,
             neither
             can
             any
             thing
             be
             dravvne
             thence
             against
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             is
             no
             mention
             of
             any
             satisfaction
             at
             all
             ,
             and
             yet
             you
             grant
             ,
             that
             eternall
             satisfaction
             is
             there
             signified
             .
             You
             must
             then
             shew
             some
             good
             reason
             ,
             why
             the
             one
             was
             then
             finished
             ,
             and
             not
             the
             other
             ;
             which
             it
             is
             vnpossible
             for
             you
             to
             doe
             ;
             because
             you
             confesse
             ,
             that
             both
             were
             then
             performed
             for
             all
             sinnes
             before
             Baptisme
             .
             Look
             by
             what
             reason
             you
             can
             draw
             that
             doctrine
             from
             that
             place
             ,
             by
             the
             same
             will
             we
             conclude
             the
             other
             .
             If
             you
             will
             say
             ,
             al
             was
             done
             that
             belongs
             to
             mans
             redemption
             :
             I
             aske
             whether
             Christ
             haue
             not
             also
             redeemed
             vs
             from
             temporall
             punishment
             ?
             You
             grant
             ,
             from
             all
             that
             was
             due
             to
             sinne
             before
             Baptisme
             .
             I
             demaund
             further
             ,
             whether
             these
             punishments
             were
             not
             part
             of
             that
             penaltie
             ,
             which
             the
             breach
             of
             Gods
             law
             laies
             vpon
             vs
             ?
             if
             they
             were
             ,
             then
             either
             
             we
             are
             redeemed
             from
             them
             by
             Christ
             ,
             or
             he
             hath
             not
             made
             perfect
             redemption
             .
             But
             questionlesse
             his
             redemption
             is
             perfect
             ,
             and
             these
             are
             punishments
             due
             to
             sinne
             .
             Therfore
             he
             hath
             freed
             vs
             from
             these
             also
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             Paul
             saith
             ,
             2.
             
             Cor.
             5.
             21.
             
             Hee
             that
             knew
             no
             sin
             was
             made
             
               sinne
               for
               vs
            
             ,
             that
             is
             ,
             the
             punishment
             of
             sinne
             for
             vs
             :
             but
             if
             the
             Church
             of
             Rome
             say
             true
             ,
             that
             Christ
             doth
             daily
             satisfie
             ,
             then
             Paul
             spake
             too
             short
             ,
             and
             should
             haue
             said
             further
             ,
             that
             Christ
             was
             made
             sinne
             
               for
               vs
               ,
               and
               in
               vs
               too
               :
            
             and
             that
             God
             was
             not
             on●ly
             in
             Christ
             but
             
               also
               in
               vs
            
             reconciling
             the
             world
             to
             himselfe
             .
             But
             Paul
             neuer
             knew
             this
             learning
             :
             and
             therfore
             let
             them
             turne
             themselues
             which
             way
             they
             wil
             ,
             by
             putting
             a
             supplement
             to
             Christs
             satisfaction
             ,
             they
             doe
             indeede
             annihilate
             the
             same
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             No
             more
             can
             be
             out
             of
             this
             other
             .
             
               Christ
               vvas
               made
               sinne
               for
               vs
               :
            
             That
             
             is
             ,
             the
             punishment
             of
             sinne
             ,
             as
             M.
             Perkins
             gloseth
             it
             :
             but
             the
             learned
             say
             ,
             an
             hoast
             or
             sacrifice
             for
             sin
             .
             But
             vve
             ●raun●
             that
             he
             suffered
             the
             punishment
             For
             our
             sinne
             ,
             and
             say
             consequently
             :
             that
             all
             sin
             is
             pardoned
             freely
             for
             his
             sake
             ,
             and
             the
             paine
             of
             hell
             also
             ,
             vvhich
             is
             punishment
             of
             sinne
             :
             but
             not
             other
             temporall
             paines
             ,
             such
             as
             it
             hath
             pleased
             the
             iustice
             and
             
             vvisdome
             of
             God
             ,
             to
             reserue
             vnto
             euery
             si●ner
             ,
             to
             beare
             in
             his
             ovvne
             person
             .
             And
             after
             this
             sort
             ,
             and
             no
             other
             vvas
             God
             in
             Christ
             ,
             reconciling
             the
             vvorld
             to
             himselfe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             Christ
             were
             a
             sacrifice
             for
             sinne
             ,
             I
             say
             ,
             as
             before
             ,
             either
             he
             was
             an
             vnperfect
             sacrifice
             (
             which
             to
             say
             were
             blasphemous
             )
             or
             hee
             wrought
             our
             redemption
             from
             the
             whole
             wrath
             of
             God
             ,
             and
             so
             from
             all
             punishment
             ensuing
             thereupon
             :
             vnlesse
             (
             as
             I
             noted
             before
             )
             you
             can
             shew
             any
             agreement
             to
             the
             contrarie
             ,
             betwixt
             God
             and
             Christ.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             that
             S.
             Paul
             vnderstood
             vvell
             .
             that
             Christ
             suff●rings
             did
             not
             take
             
             avvay
             ours
             ,
             may
             be
             gathered
             by
             these
             his
             vvords
             .
             
               I
               reioyce
               in
               suffering
               for
               you
               ,
               and
               doe
               accomplish
               those
               things
               ,
               that
               vvant
               of
               the
               passions
               of
               Christ
               ,
               in
               my
               flesh
               for
               his
               body
               ,
               vvhich
               is
               the
               Church
               .
            
          
           
             But
             of
             this
             point
             more
             ,
             vvhen
             vve
             come
             vnto
             the
             Arguments
             for
             the
             Ca●holike
             part
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Wee
             doe
             not
             say
             ,
             that
             Christs
             sufferings
             take
             away
             ours
             ;
             for
             we
             must
             still
             suffer
             ,
             for
             diuers
             reasons
             aboue
             recited
             ;
             but
             
             that
             his
             satisfaction
             leaues
             vs
             no
             place
             for
             ours
             :
             we
             suffer
             ,
             but
             not
             to
             satisfie
             :
             neither
             doth
             Saint
             Paul
             say
             any
             such
             thing
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               II.
            
             In
             sundrie
             places
             of
             Scripture
             ,
             especially
             in
             the
             Epistles
             of
             Paul
             ,
             we
             are
             said
             to
             be
             redeemed
             ,
             iustified
             ,
             and
             saued
             Freely
             :
             which
             word
             Freely
             ,
             doth
             import
             that
             we
             are
             iustified
             and
             saued
             without
             any
             thing
             done
             on
             our
             part
             or
             by
             our selues
             in
             the
             matter
             of
             our
             saluation
             :
             and
             if
             this
             bee
             so
             ,
             then
             can
             wee
             doe
             nothing
             at
             all
             that
             may
             satisfie
             the
             iustice
             of
             God
             for
             the
             least
             punishment
             of
             our
             sinnes
             .
             If
             wee
             satisfie
             in
             our
             owne
             persons
             we
             are
             not
             saued
             freely
             :
             and
             if
             we
             be
             saued
             freely
             ,
             we
             make
             no
             satisfaction
             at
             all
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             to
             M.
             Perkins
             second
             reason
             .
             
               In
               sundrie
               places
            
             (
             saith
             he
             )
             
               of
               Scripture
               ,
               we
               are
               said
               to
               be
               redeemed
               ,
               iustified
               ,
               and
               saued
               freely
               :
               but
               this
               vvord
               freely
               importeth
               that
               vve
               are
               saued
               vvithout
               doing
               any
               thing
               our selues
               in
               that
               matter
               of
               saluation
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Ans.
             Not
             so
             good
             Sir
             ,
             for
             euen
             in
             your
             owne
             Doctrine
             ,
             it
             is
             necessary
             that
             ye
             beleeue
             ,
             and
             bring
             forth
             the
             fruits
             of
             repentance
             ,
             and
             that
             now
             and
             then
             ,
             yee
             make
             some
             short
             prayers
             ,
             and
             receiue
             the
             communion
             ,
             and
             doe
             many
             other
             odde
             things
             in
             that
             matter
             of
             saluation
             :
             Wherfore
             the
             word
             freely
             doth
             not
             exclude
             all
             our
             working
             ,
             and
             suffering
             in
             that
             
             matter
             .
          
           
             Master
             Perkins
             meanes
             not
             to
             exclude
             all
             doing
             ,
             on
             our
             part
             ,
             but
             all
             doing
             to
             merit
             ,
             or
             satisfaction
             .
             As
             it
             appeares
             by
             the
             proposition
             of
             his
             syllogisme
             in
             the
             end
             :
             
               If
               we
               satisfie
               in
               our
               person
               ,
               we
               are
               not
               saued
               freely
               :
               If
               we
               be
               saued
               freely
               ,
               we
               make
               no
               satisfaction
               at
               all
               .
            
             Now
             although
             all
             doing
             be
             not
             against
             free
             saluation
             ,
             yet
             all
             doing
             to
             merit
             and
             satisfie
             is
             directly
             against
             it
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               III.
            
             We
             pray
             daily
             ,
             
               forgiue
               vs
               our
               sinnes
            
             :
             now
             to
             pleade
             pardon
             ,
             and
             to
             satisfie
             for
             our
             sinnes
             bee
             contrarie
             :
             and
             for
             all
             things
             ,
             for
             which
             wee
             can
             make
             satisfaction
             ,
             we
             neede
             not
             craue
             a
             pardon
             :
             but
             we
             are
             taught
             in
             the
             foresaid
             petition
             wholy
             and
             only
             to
             vse
             the
             plea
             or
             pardon
             for
             our
             sinnes
             ,
             and
             therefore
             
             we
             acknowledge
             that
             we
             cannot
             make
             any
             satisfaction
             at
             all
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             our
             sinnes
             be
             mortall
             ,
             we
             craue
             pardon
             both
             of
             the
             sinne
             ,
             and
             the
             eternall
             punishment
             annexed
             ,
             and
             do
             willingly
             withall
             satisfie
             for
             the
             temporall
             paine
             :
             as
             the
             man
             who
             is
             conuicted
             of
             high
             treason
             ,
             and
             hauing
             both
             his
             life
             ,
             honor
             ,
             lands
             ,
             and
             goods
             ,
             pardoned
             and
             restored
             vnto
             him
             ,
             doth
             very
             ioyfully
             endure
             three
             monethes
             imprisonment
             ,
             and
             any
             reasonable
             fine
             set
             on
             his
             head
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             this
             ,
             as
             in
             diuers
             other
             arguments
             ,
             namely
             the
             very
             next
             before
             ,
             you
             onely
             set
             downe
             the
             first
             lines
             ,
             and
             neuer
             propound
             the
             reason
             that
             you
             may
             answere
             to
             it
             directly
             ;
             I
             must
             doe
             it
             for
             you
             .
             
               
                 If
                 we
                 can
                 satisfie
                 for
                 sinne
                 ,
                 we
                 need
                 not
                 craue
                 pardon
                 for
                 it
                 :
              
               
                 But
                 we
                 need
                 craue
                 pardon
                 for
                 it
                 .
              
               
                 Therefore
                 we
                 cannot
                 satisfie
                 for
                 it
                 .
              
            
          
           
             Your
             answere
             cannot
             well
             be
             applied
             to
             any
             part
             of
             this
             syllogisme
             ,
             but
             in
             effect
             it
             seemes
             to
             be
             as
             much
             ,
             as
             if
             you
             should
             denie
             the
             assumption
             :
             not
             simply
             ,
             but
             with
             this
             distinction
             ,
             that
             we
             need
             craue
             pardon
             for
             the
             eternall
             punishment
             ,
             but
             not
             for
             the
             temporall
             .
             Then
             the
             meaning
             of
             that
             petitiō
             in
             the
             Lords
             Prayer
             is
             ,
             forgiue
             vs
             the
             eternall
             punishment
             due
             to
             our
             sins
             :
             which
             is
             to
             aske
             forgiuenes
             by
             halues
             .
             f
             Lyra
             saith
             ,
             
               We
               pray
               that
               our
               sinnes
               may
               be
            
             g
             
               wholy
               forgiuen
               ,
               both
               in
               respect
               of
               the
               fault
               ,
               and
               of
               the
               punishment
               .
            
             And
             that
             hee
             meanes
             temporall
             punishment
             too
             ,
             it
             appeareth
             by
             his
             reason
             ;
             because
             
               so
               long
               as
               that
               remaines
               ,
               we
               cannot
               enter
               into
               blessednes
               .
            
             Witnes
             the
             poore
             soules
             that
             ●●ie
             so
             many
             yeeres
             in
             your
             Purgatorie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             〈◊〉
             .
             If
             our
             sinnes
             be
             veniall
             :
             then
             that
             prayer
             is
             a
             speciall
             meane
             ,
             both
             to
             obtaine
             pardon
             of
             the
             fault
             ,
             and
             release
             of
             all
             the
             paine
             ,
             as
             witnesseth
             S.
             Augustine
             :
             saying
             .
             
               That
               for
               the
               daily
               ,
               short
               ,
               and
               light
               offences
               ,
               vvithout
            
             
             
               vvhich
               this
               life
               is
               not
               ledde
               ,
               the
               daily
               prayer
               of
               the
               faithfull
               doth
               satisfie
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             seeme
             also
             to
             denie
             the
             consequence
             of
             the
             proposition
             ,
             in
             your
             answere
             about
             veniall
             sinnes
             .
             For
             which
             (
             you
             say
             )
             we
             may
             satisfie
             by
             praying
             for
             pardon
             .
             But
             this
             is
             a
             marueilous
             strange
             satisfaction
             ,
             that
             a
             man
             should
             be
             said
             to
             satisfie
             ,
             by
             desiring
             to
             be
             pardoned
             .
             And
             then
             wee
             haue
             a
             further
             meaning
             in
             the
             Lords
             Prayer
             ,
             that
             God
             would
             accept
             it
             
             as
             a
             satisfaction
             for
             our
             veniall
             sinnes
             .
             Can
             any
             reasonable
             man
             imagine
             ,
             that
             our
             Sauiour
             did
             not
             teach
             vs
             to
             pray
             for
             the
             full
             pardon
             of
             all
             punishment
             due
             to
             sinne
             ,
             and
             yet
             neuer
             gaue
             notice
             of
             any
             such
             distinction
             ?
             But
             of
             this
             more
             afterward
             .
          
           
             Austin
             speakes
             of
             the
             different
             course
             that
             is
             to
             be
             held
             in
             repenting
             of
             our
             sinnes
             ,
             that
             according
             as
             they
             are
             greater
             or
             lesse
             ,
             so
             we
             should
             be
             the
             more
             or
             lesse
             carefull
             of
             obtaining
             pardon
             .
             Which
             for
             ordinarie
             sinnes
             ,
             may
             be
             had
             by
             ordinarie
             praying
             ;
             not
             as
             if
             this
             made
             a
             sufficient
             amends
             to
             God
             ,
             which
             satisfaction
             imports
             ,
             but
             because
             he
             lookes
             not
             for
             so
             much
             sorrow
             and
             care
             for
             these
             sinnes
             ,
             as
             for
             those
             ;
             by
             which
             ,
             if
             we
             commit
             them
             ,
             we
             shall
             highly
             dishonour
             him
             ,
             and
             therefore
             neede
             to
             grieue
             more
             ,
             that
             wee
             may
             the
             more
             carefully
             auoide
             them
             .
             If
             you
             will
             draw
             Austin
             to
             the
             worst
             ,
             wee
             may
             not
             follow
             him
             ,
             against
             the
             truth
             of
             the
             Scripture
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             that
             is
             not
             true
             which
             M.
             Perkins
             addes
             ,
             that
             we
             are
             taught
             in
             that
             prayer
             ,
             wholy
             and
             only
             ,
             to
             vse
             the
             plea
             of
             Pardon
             .
             For
             in
             thesame
             petition
             ,
             we
             are
             taught
             also
             to
             pardon
             others
             ,
             euen
             as
             we
             will
             looke
             to
             be
             pardoned
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             We
             are
             taught
             onely
             to
             pleade
             pardon
             ;
             the
             clause
             that
             is
             added
             ,
             is
             not
             to
             satisfie
             God
             ,
             or
             deserue
             forgiuenes
             ,
             but
             to
             perswade
             God
             to
             forgiue
             vs
             ,
             as
             wee
             pardon
             other
             ,
             or
             (
             as
             h
             Luke
             expounds
             it
             )
             for
             euen
             wee
             are
             so
             kinde
             ,
             as
             to
             forgiue
             them
             that
             offend
             vs.
             How
             then
             should
             God
             not
             shew
             his
             kindnes
             ,
             when
             he
             is
             intreated
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Againe
             ,
             if
             there
             were
             only
             a
             plea
             of
             pardon
             ,
             it
             would
             not
             serue
             Master
             Perkins
             purpose
             .
             For
             who
             would
             say
             ,
             that
             within
             the
             compasse
             of
             the
             
               Pater
               noster
            
             ,
             all
             things
             necessary
             to
             saluation
             be
             conteined
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             praying
             for
             pardon
             of
             sinne
             be
             a
             sufficient
             meanes
             ,
             for
             the
             procuring
             of
             it
             to
             them
             that
             beleeue
             in
             Christ
             ,
             surely
             there
             is
             no
             satisfaction
             necessarie
             .
             That
             it
             is
             such
             a
             meanes
             ,
             it
             is
             plaine
             ;
             because
             our
             Sauiour
             wils
             vs
             not
             here
             to
             vse
             any
             other
             meanes
             ,
             and
             yet
             assures
             vs
             that
             our
             requests
             shall
             be
             granted
             .
             You
             answer
             ,
             that
             all
             things
             necessarie
             are
             not
             contained
             in
             the
             
               Pater
               noster
            
             .
             What
             of
             that
             ?
             It
             will
             serue
             our
             turne
             ,
             that
             the
             Lords
             Prayer
             prescribes
             sufficient
             meanes
             for
             
             the
             obtaining
             of
             pardon
             ,
             and
             yet
             meddles
             not
             with
             satisfaction
             .
             But
             what
             speak
             you
             of
             things
             necessarie
             to
             saluation
             ?
             The
             satisfaction
             in
             question
             is
             of
             no
             such
             nature
             .
             For
             you
             tell
             vs
             ,
             that
             all
             feare
             of
             eternall
             punishment
             is
             taken
             away
             by
             Christ
             ,
             and
             a
             man
             may
             come
             to
             heauen
             ,
             though
             hee
             neuer
             dreame
             of
             any
             temporall
             satisfaction
             ;
             the
             worst
             is
             but
             the
             enduring
             of
             the
             painted
             fire
             of
             Purgatorie
             for
             a
             certaine
             time
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Besides
             prayer
             is
             one
             part
             of
             satisfaction
             ,
             as
             shall
             be
             proued
             hereafter
             :
             
             and
             so
             by
             oft
             praying
             for
             pardon
             ,
             we
             may
             well
             satisfie
             for
             much
             temporall
             punishment
             .
          
           
             Praying
             for
             pardon
             is
             a
             poore
             satisfaction
             ,
             else
             might
             a
             felon
             ,
             or
             a
             traytor
             easily
             satisfie
             for
             his
             fault
             ,
             and
             the
             punishment
             ,
             especially
             for
             the
             imprisonment
             and
             fine
             you
             speake
             of
             .
             But
             we
             shall
             examine
             this
             better
             ,
             when
             we
             come
             to
             answere
             your
             profe
             of
             it
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Reason
               IV.
            
             The
             iudgement
             of
             the
             auncient
             Church
             .
             Tertul.
             de
             Baptism
             .
             
               Guiltinesse
               being
               taken
               away
               ,
               the
            
             punishment
             is
             also
             taken
             away
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             M
             Perkins
             fourth
             Argument
             is
             taken
             out
             of
             certaine
             odde
             fragments
             
             of
             auncient
             writers
             .
          
           
             
               Guiltines
               being
               taken
               avvay
               ,
               the
               punishment
               is
               also
               taken
               avvay
               .
            
             True
             :
             he
             that
             is
             guilty
             of
             nothing
             ,
             cannot
             iustly
             be
             punished
             :
             for
             guiltines
             is
             a
             binding
             vp
             to
             punishment
             (
             as
             M.
             Perkins
             defineth
             )
             then
             if
             the
             band
             to
             punishment
             be
             cancelled
             ,
             the
             party
             is
             freed
             :
             but
             all
             this
             is
             nothing
             to
             the
             purpose
             ,
             for
             guiltines
             of
             temporall
             punishment
             doth
             remaine
             after
             the
             sin
             and
             guilt
             of
             eternall
             be
             released
             .
          
           
             If
             by
             these
             odde
             fragments
             you
             meane
             the
             treatises
             of
             the
             authors
             whence
             the
             testimonies
             are
             fetcht
             ,
             you
             are
             glad
             to
             patch
             vp
             your
             profes
             out
             of
             these
             odde
             fragments
             .
             If
             you
             meane
             the
             sentences
             alleaged
             ,
             what
             bring
             you
             of
             this
             kind
             but
             odde
             fragments
             ?
             And
             what
             else
             can
             be
             brought
             ,
             vnlesse
             a
             man
             should
             absurdly
             write
             out
             the
             whole
             treatise
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Your
             answere
             is
             nothing
             to
             Tertullians
             purpose
             ,
             who
             speakes
             of
             washing
             by
             baptisme
             ,
             in
             which
             both
             guilt
             and
             punishment
             are
             wholie
             taken
             away
             .
             Death
             (
             saith
             i
             
               Tertullian
               )
               is
               destroyed
               by
               washing
               away
               of
               sinnes
               ,
            
             but
             death
             is
             the
             whole
             punishment
             of
             sinne
             ,
             k
             
               The
               day
               thou
               eatest
               thou
               shalt
               
               dye
               ,
            
             therefore
             freedome
             from
             death
             ,
             is
             freedome
             from
             the
             whole
             punishment
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             *
             August
             .
             
               Christ
               by
               taking
               vpon
               him
               the
               punishment
               and
               not
               the
               fault
               ,
               hath
               done
               away
               both
               fault
               and
            
             the
             punishment
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Iust
             :
             the
             eternall
             punishment
             which
             was
             due
             to
             that
             fault
             ,
             not
             the
             temporall
             :
             as
             S.
             Augustine
             himselfe
             declareth
             .
             
               God
               of
               compassion
               doth
            
             
             
               blot
               out
               our
               sinnes
               committed
               ,
               if
               conuenient
               satisfaction
               be
               not
               on
               our
               parts
               neglected
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             what
             was
             the
             temporall
             punishment
             due
             ?
             if
             to
             the
             fault
             ,
             it
             is
             taken
             away
             ,
             vnlesse
             there
             be
             some
             fault
             ,
             for
             which
             Christ
             hath
             not
             satisfied
             ,
             or
             that
             punishment
             may
             be
             due
             ,
             where
             there
             is
             no
             fault
             .
             Beside
             the
             punishment
             that
             Austin
             speakes
             of
             ,
             as
             you
             would
             easily
             haue
             seene
             ,
             if
             you
             had
             lookt
             vpon
             the
             place
             ,
             and
             not
             answered
             by
             gesse
             rather
             then
             by
             skill
             ,
             is
             our
             mortalitie
             ,
             which
             is
             no
             part
             of
             the
             eternall
             punishment
             .
             He
             (
             saith
             l
             Austin
             in
             his
             sermon
             37.
             
               de
               verbis
               Domini
            
             ,
             not
             
               de
               verbis
               Apostoli
            
             ,
             where
             there
             are
             in
             all
             but
             34.
             )
             
               had
               two
               good
               things
               ,
               righteousnes
               ,
               and
               immortalitie
               ;
               we
               two
               naughtie
               things
               ,
               sinne
               ,
               and
               mortalitie
               .
            
             Sinne
             (
             as
             he
             shewes
             afterward
             )
             was
             our
             fault
             ,
             mortalitie
             our
             punishment
             .
             This
             Christ
             tooke
             vpon
             him
             ,
             that
             he
             did
             not
             ,
             and
             by
             taking
             the
             one
             freed
             vs
             from
             both
             ,
             namely
             so
             ,
             that
             mortalitie
             is
             no
             longer
             a
             punishment
             ,
             and
             we
             by
             him
             shall
             be
             come
             immortall
             .
             As
             for
             the
             satisfaction
             he
             requires
             ,
             it
             is
             not
             to
             procure
             release
             of
             any
             punishment
             belonging
             to
             vs
             ,
             but
             to
             shew
             our
             repentance
             ,
             which
             God
             will
             take
             knowledge
             of
             by
             outward
             actions
             ,
             so
             that
             when
             he
             sees
             them
             he
             may
             seale
             vp
             our
             forgiuenes
             by
             assurance
             of
             it
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             Tom.
             10.
             hom
             5.
             he
             saith
             ,
             
               when
               wee
               are
               gone
               out
               of
               this
               world
               ,
               there
               will
               remaine
               no
               compunction
               or
               satisfaction
               .
            
             Some
             new
             Editions
             haue
             foisted
             in
             the
             worde
             
               [
               aliqua
            
             ]
             and
             so
             haue
             turned
             the
             sense
             on
             this
             manner
             :
             
               There
               will
               remaine
               no
               compunction
               or
               some
               satisfaction
               .
            
             But
             this
             is
             flat
             against
             Augustines
             meaning
             ,
             who
             saith
             a
             little
             before
             ,
             
               that
               when
               the
               way
               is
               ended
               
               there
               is
               no
               compounding
               of
               our
               cause
               with
               any
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             that
             other
             sentence
             out
             of
             him
             :
             
               VVhen
               vve
               are
               gone
               out
               of
               this
            
             
             
               vvorld
               ,
               there
               vvill
               remaine
               no
               compunction
               or
               satisfaction
               :
            
             It
             is
             easie
             to
             answere
             vvithout
             the
             helpe
             of
             any
             new
             edition
             .
             For
             it
             will
             be
             too
             late
             then
             to
             repent
             ,
             and
             so
             there
             is
             no
             place
             left
             to
             compunction
             ,
             that
             is
             ,
             contrition
             of
             hart
             :
             neither
             consequently
             to
             confession
             ,
             or
             satisfaction
             :
             as
             if
             he
             had
             said
             ,
             before
             we
             goe
             out
             of
             this
             world
             ,
             there
             is
             place
             for
             both
             compunction
             ,
             and
             satisfaction
             ,
             and
             so
             that
             place
             is
             rather
             for
             vs.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             satisfaction
             required
             by
             Austin
             ,
             is
             nothing
             else
             but
             true
             repentance
             ,
             or
             newnes
             of
             life
             ,
             that
             we
             loue
             God
             ,
             our
             neighbours
             ,
             and
             our
             enemies
             ,
             as
             it
             followeth
             immediatly
             vpon
             the
             words
             set
             downe
             ,
             
               That
               we
               may
            
             (
             saith
             m
             
               Austin
               )
               do
               all
               these
               things
               ,
            
             that
             is
             ,
             haue
             compunction
             ,
             and
             make
             satisfaction
             
               by
               the
               help
               of
               God
               ,
               let
               vs
               loue
               ,
               not
               our
               friends
               only
               but
               our
               enemies
               also
               ,
               that
               that
               may
               be
               fulfilled
               in
               vs
               which
               is
               written
               ,
               The
               whole
               law
               is
               fulfilled
               in
               one
               word
               ,
               Thou
               shalt
               loue
               thy
               neighbour
               as
               thy selfe
               :
            
             now
             this
             is
             a
             necessarie
             dutie
             ,
             and
             cannot
             be
             properly
             any
             satisfaction
             .
             But
             for
             such
             satisfaction
             as
             we
             make
             by
             repentance
             there
             is
             place
             in
             this
             world
             .
             And
             howsoeuer
             a
             man
             himselfe
             cannot
             make
             satisfaction
             in
             his
             owne
             person
             but
             by
             suffering
             after
             this
             life
             ,
             yet
             by
             your
             doctrine
             he
             may
             by
             other
             men
             ,
             and
             haue
             full
             pardon
             and
             release
             ,
             procured
             him
             at
             the
             Popes
             hands
             ,
             or
             otherwise
             by
             masses
             and
             almes
             paid
             for
             ,
             and
             bestowed
             after
             his
             departure
             .
             And
             therefore
             in
             your
             learning
             Austin
             shewes
             either
             his
             ignorance
             ,
             or
             his
             craft
             ,
             in
             telling
             vs
             ,
             that
             we
             cannot
             satisfie
             hereafter
             ,
             which
             is
             not
             true
             ,
             but
             of
             satisfying
             in
             our
             owne
             persons
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Chrysost
             prooem
             .
             in
             Esa.
             
               Say
               not
               to
               me
               ,
               I
               haue
               sinned
               :
               how
               shall
               I
               be
               freed
               from
               so
               many
               sinnes
               ?
               Thou
               canst
               not
               :
               but
               thy
               God
               can
               .
               Yea
               ,
               and
               he
               will
               so
               blot
               out
               thy
               sinnes
               that
               there
               shall
            
             remaine
             no
             print
             of
             them
             :
             
               which
               thing
               befalls
               not
               the
               bodie
               ,
               for
               when
               it
               is
               healed
               there
               remaines
               a
               skarre
               :
               but
               God
               as
               soone
               as
               hee
               exempts
               thee
               from
               punishment
               ,
            
             
             
               he
               giueth
               thee
               iustice
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             All
             this
             is
             most
             true
             ,
             and
             much
             against
             M.
             Perkins
             doctrine
             of
             the
             infection
             of
             originall
             sin
             :
             but
             nothing
             touching
             satisfaction
             :
             for
             we
             hold
             that
             the
             soule
             of
             a
             sinner
             when
             he
             commeth
             to
             be
             iustified
             ,
             is
             washed
             
             whiter
             then
             snow
             :
             so
             that
             there
             is
             no
             staine
             or
             print
             left
             in
             it
             ,
             of
             the
             filth
             of
             sinne
             .
             It
             is
             also
             freed
             from
             all
             eternall
             punishment
             ,
             but
             not
             from
             some
             temporall
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             n
             Chrysostome
             speakes
             not
             of
             originall
             sinne
             ,
             but
             of
             dayly
             actuall
             transgressions
             (
             as
             his
             whole
             discourse
             shewes
             )
             which
             God
             by
             pardoning
             of
             them
             so
             takes
             away
             ,
             as
             that
             neither
             guilt
             nor
             shame
             of
             them
             remaines
             in
             his
             sight
             ,
             yea
             he
             makes
             supply
             of
             the
             contrary
             vertues
             .
             To
             Master
             Perkins
             purpose
             they
             are
             thus
             to
             be
             applied
             ,
             that
             Chrysostome
             requires
             nothing
             of
             him
             that
             is
             to
             be
             pardoned
             for
             his
             full
             release
             ,
             but
             repentance
             only
             ,
             which
             thing
             he
             repeates
             oftentimes
             in
             that
             proeme
             before
             Esay
             ,
             without
             any
             the
             least
             inkling
             of
             temporall
             satisfaction
             ,
             which
             is
             almost
             as
             needfull
             as
             the
             other
             if
             your
             doctrine
             be
             true
             :
             for
             it
             is
             in
             our
             shallow
             estimation
             as
             fearefull
             almost
             to
             fry
             (
             I
             know
             not
             how
             many
             thousand
             yeares
             )
             in
             Purgatory
             ,
             as
             to
             be
             for
             euer
             in
             hell
             .
             Euerlastingnes
             we
             cannot
             comprehend
             ,
             many
             thousand
             yeares
             are
             as
             much
             as
             we
             can
             reach
             to
             ,
             therefore
             since
             Chrysostome
             in
             that
             one
             preface
             so
             many
             times
             promiseth
             so
             full
             pardon
             ,
             and
             requires
             nothing
             but
             repentance
             ,
             it
             is
             more
             then
             likely
             he
             knew
             not
             your
             satisfaction
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Ambrose
             saith
             ,
             
               I
               reade
               of
               Peters
               teares
               ,
               but
               I
               reade
               not
            
             of
             his
             satisfaction
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             gentle
             Reader
             ,
             prepare
             thy selfe
             to
             behold
             a
             proper
             peece
             of
             cousenage
             .
             Ambrose
             saith
             ,
             
               I
               read
               of
            
             Peters
             
               teares
               ,
               but
               I
               read
               not
               of
               his
               satisfaction
               :
            
             
             The
             colour
             of
             the
             craft
             ,
             lyeth
             in
             the
             ambiguity
             of
             this
             word
             Satisfaction
             ,
             which
             is
             not
             alwaies
             taken
             for
             the
             penance
             done
             to
             satisfie
             for
             the
             former
             fault
             .
             But
             is
             sometime
             vsed
             for
             the
             defence
             ,
             and
             excuse
             of
             the
             fact
             :
             So
             speaketh
             S.
             
               Paul
               ,
               Bono
               animo
               prome
               satisfaciam
               ,
            
             with
             good
             courage
             I
             will
             answere
             in
             defence
             of
             myselfe
             ,
             or
             giue
             you
             satisfaction
             :
             in
             
             like
             manner
             
               Ready
               alwaies
               to
               satisfie
               euerie
               one
               that
               asketh
               you
               a
               reason
               of
               that
               hope
               vvhich
               is
               in
               you
               :
            
             In
             this
             sense
             doth
             S.
             Ambrose
             vse
             the
             word
             as
             
             is
             most
             plainly
             to
             be
             seene
             to
             them
             that
             reade
             the
             place
             :
             and
             conferre
             it
             with
             the
             very
             like
             of
             his
             ,
             
               I
               find
               not
            
             (
             saith
             he
             )
             vvhat
             Peter
             
               said
               ,
               but
               I
               finde
               that
               he
               vvept
               :
               I
               read
               his
               teares
               ,
               but
               I
               read
               not
               his
               satisfaction
               :
               but
               that
               which
            
             
             
               cannot
               be
               defended
               ,
               may
               be
               vvashed
               avvay
               .
            
             So
             that
             nothing
             is
             more
             manifest
             ,
             then
             that
             satisfaction
             in
             this
             ,
             and
             the
             like
             places
             ,
             is
             taken
             for
             defence
             and
             excuse
             of
             his
             fault
             ,
             which
             Peter
             vsed
             not
             ,
             but
             sought
             by
             teares
             and
             bitter
             vveeping
             ,
             to
             satisfie
             in
             part
             for
             it
             ,
             for
             this
             bevvayling
             of
             our
             sinnes
             ,
             is
             one
             speciall
             kind
             of
             satisfaction
             as
             Saint
             Ambrose
             testifieth
             ,
             
             saying
             :
             
               That
               hee
               vvho
               doth
               penance
               ,
               must
               vvith
               teares
               vvash
               avvay
               his
            
             
             sinnes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             A
             man
             may
             easlyer
             behold
             malice
             in
             you
             ,
             that
             construe
             euery
             thing
             to
             the
             worst
             ,
             then
             cousenage
             in
             the
             allegation
             of
             Ambrose
             :
             for
             if
             your
             interpretation
             of
             it
             be
             neuer
             so
             true
             ,
             it
             is
             such
             as
             might
             escape
             a
             diligēt
             reader
             ,
             and
             not
             be
             seene
             ,
             yea
             perhaps
             if
             it
             had
             not
             bin
             so
             prest
             by
             our
             mē
             ,
             you
             would
             haue
             read
             Ambrose
             ouer
             a
             good
             many
             times
             before
             you
             had
             dreampt
             of
             that
             sense
             .
             o
             Bellarmine
             (
             from
             whom
             you
             had
             this
             as
             the
             rest
             of
             your
             answers
             for
             the
             most
             part
             )
             layes
             no
             such
             matter
             to
             
               Peter
               Martyrs
            
             charge
             ,
             out
             of
             whom
             he
             brings
             this
             obiection
             ;
             you
             see
             not
             more
             then
             he
             did
             ,
             but
             write
             with
             more
             spleene
             .
             If
             Master
             Perkins
             had
             read
             ,
             and
             ,
             at
             the
             writing
             of
             this
             sentence
             remembred
             Bellarmines
             answere
             ,
             either
             he
             would
             not
             haue
             alleaged
             it
             ,
             or
             else
             haue
             giuen
             some
             speciall
             reason
             for
             his
             allegation
             .
             But
             this
             (
             me
             thinks
             )
             may
             be
             obserued
             out
             of
             this
             testimonie
             ,
             that
             p
             Ambrose
             accounted
             confessing
             ,
             and
             crauing
             of
             pardon
             to
             be
             the
             satisfaction
             God
             lookes
             for
             ,
             which
             is
             alwayes
             performed
             by
             a
             sinner
             ,
             before
             he
             can
             haue
             any
             true
             hope
             that
             his
             sinnes
             are
             forgiuen
             .
             This
             therefore
             going
             before
             the
             pardon
             of
             the
             eternall
             punishment
             ,
             what
             other
             satisfaction
             shall
             neede
             for
             the
             temporall
             ?
             Now
             that
             Ambrose
             in
             that
             place
             vnderstands
             by
             satisfaction
             both
             confessing
             his
             fault
             to
             Christ
             whom
             he
             had
             offended
             ,
             and
             intreating
             for
             pardon
             ,
             it
             appeareth
             by
             these
             speeches
             ,
             and
             such
             like
             ,
             q
             
               Therefore
               Peter
               brake
               out
               into
               teares
               ,
               intreating
               nothing
               by
               voyce
               .
               Teares
               wash
               sinnes
               ,
               which
               it
               is
               a
               shame
               to
               confesse
               .
               Teares
               are
               as
               it
               were
               silent
               prayers
               .
               I
               finde
               why
               Peter
               hold
               his
               peace
               ,
               least
               the
               crauing
               of
               pardon
               so
               soone
               might
               more
               offend
               .
            
             Teares
             are
             part
             of
             repentance
             ,
             when
             they
             come
             from
             the
             true
             griefe
             of
             the
             heart
             ,
             but
             not
             any
             part
             of
             satisfaction
             for
             temporall
             paine
             ,
             which
             we
             should
             else
             indure
             ,
             as
             that
             very
             sentence
             of
             Ambrose
             prooues
             .
             Hee
             (
             saith
             
               Ambrose
               )
               that
               repents
               ,
               must
               not
               only
               wash
               away
               his
               sinnes
               with
               teares
               ,
               but
               also
               couer
               and
               hide
               his
               former
               sinnes
               with
               better
               deeds
               ,
               that
               sinne
               be
               not
               laid
               to
               his
               charge
               .
            
             Now
             where
             sinne
             is
             not
             imputed
             ,
             there
             can
             no
             punishment
             be
             due
             ;
             and
             where
             
             such
             repentance
             is
             not
             ,
             there
             sinne
             is
             imputed
             euen
             to
             eternall
             damnation
             .
             So
             that
             the
             teares
             Ambrose
             speaketh
             of
             are
             parts
             of
             outward
             repentance
             ,
             for
             pardon
             of
             sinne
             ,
             not
             satisfaction
             for
             temporall
             iudgements
             remaining
             after
             pardon
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             ,
             
               let
               vs
               adore
               Christ
               that
               hee
               may
               say
               vnto
               vs
               ,
            
             
             
               feare
               not
               thy
               sinnes
               of
               this
               world
               ,
               nor
               the
               waues
               of
               bodily
               sufferings
               :
               I
               haue
               remission
               of
               sinnes
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             other
             place
             cited
             out
             of
             S.
             
               Ambrose
               ,
               de
               bono
               mortis
               ,
               Let
               vs
               adore
               Christ
               ,
               that
               ●e
               may
               say
               vnto
               vs
               ,
               feare
               not
               thy
               sinnes
               ,
               nor
               the
               vvaues
               of
               vvorldly
               sufferings
               ,
               I
               haue
               remission
               of
               ●●n●es
               :
            
             is
             rather
             for
             vs
             then
             against
             vs
             :
             for
             if
             by
             adoring
             and
             seruing
             of
             God
             ,
             vve
             may
             be
             put
             out
             of
             feare
             of
             our
             sins
             ,
             and
             the
             punishment
             of
             them
             :
             then
             doth
             it
             follow
             ,
             that
             praiers
             ,
             and
             such
             like
             seruice
             of
             Christ
             ,
             doth
             acquit
             vs
             of
             sinne
             ,
             and
             satisfie
             for
             the
             paine
             due
             to
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             adoring
             of
             Christ
             is
             comming
             to
             him
             ,
             whereupon
             ensueth
             escaping
             of
             death
             ,
             as
             it
             followeth
             a
             few
             lines
             after
             .
             Whosoeuer
             (
             saith
             r
             Ambrose
             ,
             in
             our
             Sauiour
             Christs
             person
             )
             s
             
               comes
               to
               me
            
             ,
             (
             that
             is
             ,
             beleeues
             in
             me
             )
             
               shall
               neuer
               see
               death
            
             .
             By
             this
             adoring
             we
             are
             freed
             from
             all
             sinnes
             ,
             and
             all
             punishment
             due
             to
             them
             ,
             whereas
             ,
             if
             your
             doctrine
             of
             satisfaction
             should
             be
             receiued
             ,
             for
             all
             our
             comming
             to
             Christ
             by
             faith
             and
             true
             repentance
             ,
             we
             might
             and
             ought
             stand
             in
             feare
             of
             grieuous
             punishment
             for
             many
             yeares
             in
             Purgatory
             .
             Neither
             doth
             it
             follow
             ,
             that
             if
             by
             seruing
             God
             we
             may
             be
             put
             out
             of
             feare
             of
             our
             sinnes
             ,
             then
             such
             seruice
             doth
             satisfie
             ,
             for
             by
             true
             repentance
             we
             may
             be
             put
             out
             of
             feare
             of
             eternall
             damnation
             ,
             and
             yet
             no
             man
             will
             say
             that
             therefore
             true
             repentance
             doth
             satisfie
             for
             eternall
             paine
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Hierome
             saith
             in
             Psalm
             .
             31.
             
             
               The
               sinne
               that
               is
               couered
               is
               not
               seene
               ,
               the
               sinne
               that
               is
               not
               seene
               is
               not
               imputed
               :
               that
               which
               is
            
             not
             imputed
             ,
             is
             not
             punished
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             vvit
             ,
             vvith
             hellfire
             :
             vvhich
             is
             the
             due
             punishment
             of
             such
             mortall
             sinne
             ,
             vvhereof
             he
             speaketh
             :
             or
             sinne
             may
             bee
             said
             to
             bee
             couered
             ,
             when
             not
             only
             the
             fault
             is
             pardoned
             ,
             but
             all
             punishment
             also
             due
             vnto
             it
             is
             fully
             paide
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             it
             be
             t
             not
             imputed
             ,
             how
             can
             it
             be
             punished
             ?
             for
             punishment
             is
             laid
             vpon
             a
             man
             in
             respect
             of
             sinne
             ,
             which
             he
             is
             charged
             with
             ;
             neither
             can
             any
             thing
             be
             iustly
             punished
             with
             
             any
             kind
             of
             paine
             eternall
             ,
             or
             temporall
             ,
             but
             only
             sinne
             .
             Your
             second
             answere
             is
             wholie
             for
             vs
             :
             for
             if
             sinne
             be
             then
             said
             to
             be
             couered
             ,
             when
             the
             fault
             and
             the
             punishment
             are
             forgiuen
             ,
             doubtles
             he
             that
             is
             iustified
             ,
             is
             freed
             from
             both
             :
             witnes
             u
             Paul
             ,
             and
             x
             Dauid
             ,
             who
             auouch
             that
             iustification
             couers
             sinne
             ,
             and
             suffers
             it
             not
             to
             be
             imputed
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             So
             doth
             S.
             Ambrose
             take
             that
             vvord
             couered
             ,
             saying
             :
             
               The
               Prophet
               calleth
               both
               them
               blessed
               ,
               as
               well
               him
               ,
               vvhose
               iniquities
               is
               forgiuen
               in
               Baptisme
               ,
               as
               him
               ,
               vvhose
               sinnes
               are
               couered
               vvith
               good
               vvorkes
               :
               For
               he
               that
               doth
               penance
               ,
               must
               not
               only
               vvash
               avvay
               his
               sinnes
               vvith
               teares
               ,
               but
               also
               with
               better
               vvorkes
               couer
               his
               former
               sinnes
               ,
               that
               they
               be
               not
               imputed
               vnto
               him
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             y
             S.
             Ambrose
             take
             the
             word
             couered
             in
             that
             sense
             (
             as
             indeed
             he
             and
             all
             men
             else
             do
             that
             speake
             of
             couering
             sin
             )
             iustification
             takes
             away
             the
             fault
             ,
             and
             punishment
             of
             all
             sin
             )
             so
             that
             he
             which
             is
             iustified
             needs
             make
             no
             farther
             satisfaction
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Chrysostome
             on
             Matth.
             hom
             .
             44.
             
             
               Among
               all
               men
               ,
               some
               indure
               punishment
               in
               this
               life
               and
               the
               life
               to
               come
               :
               others
               in
               this
               life
               alone
               :
               others
               alone
               in
               the
               life
               to
               come
               :
               others
               neither
               in
               this
               life
               nor
               in
               the
               life
               to
               come
               .
               There
               alone
               ,
               as
               Diues
               ,
               who
               was
               not
               Lord
               so
               much
               as
               of
               one
               drop
               of
               water
               :
               Here
               alone
               ,
               the
               incestuous
               man
               among
               the
               Corinthians
               .
               Neither
               here
               nor
               there
               ,
               as
               the
               Apostles
               and
               Prophets
               ,
               as
               also
               Iob
               and
               therest
               of
               this
               kinde
               :
               for
               they
               indured
            
             no
             sufferings
             for
             punishment
             ,
             
               but
               that
               they
               might
               bee
               known
               to
               be
               conquerours
               in
               the
               fight
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             vve
             must
             backe
             againe
             vnto
             Chrysostome
             ,
             belike
             he
             had
             forgotten
             this
             ,
             vvhen
             he
             cited
             the
             other
             ,
             or
             else
             this
             vvas
             reserued
             to
             strike
             it
             deed
             .
          
           
             Such
             excellent
             holy
             personages
             sufferings
             as
             are
             mentioned
             in
             the
             Scriptures
             ,
             vvere
             not
             for
             their
             sinnes
             :
             for
             they
             committed
             but
             ordinary
             light
             offences
             ,
             for
             vvhich
             their
             ordinary
             deuotions
             satisfied
             abundantly
             :
             the
             great
             persecutions
             vvhich
             they
             endured
             vvere
             first
             to
             manifest
             the
             vertue
             and
             povver
             of
             God
             ,
             that
             made
             such
             fraile
             creatures
             so
             inuincible
             ,
             then
             to
             daunt
             the
             aduersaries
             of
             his
             truth
             ,
             and
             vvithall
             ,
             to
             animate
             and
             encourage
             his
             follovvers
             .
             Finally
             ,
             that
             they
             like
             conquerours
             triumphing
             ouer
             all
             the
             torments
             of
             this
             life
             ,
             might
             enter
             into
             possession
             of
             a
             greater
             revvard
             in
             the
             kingdome
             of
             heauen
             .
             All
             this
             is
             good
             doctrine
             ,
             but
             nothing
             against
             satisfaction
             ,
             that
             their
             surpassing
             suffering
             ,
             vvere
             not
             for
             
             their
             ovvne
             sins
             :
             and
             thus
             much
             in
             ansvvere
             vnto
             M.
             Perkins
             Arguments
             against
             satisfaction
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             that
             are
             so
             desirous
             to
             find
             faults
             ,
             would
             not
             haue
             let
             Master
             Perkins
             scape
             without
             reproofe
             ,
             if
             you
             had
             lookt
             this
             place
             in
             z
             Chrysostome
             ,
             and
             found
             it
             to
             haue
             bin
             misquoted
             ,
             though
             it
             was
             most
             like
             to
             haue
             bin
             the
             Printers
             fault
             .
             In
             stead
             of
             answering
             to
             this
             testimonie
             ,
             you
             fall
             a
             discoursing
             of
             the
             end
             of
             the
             persecutions
             of
             holie
             men
             ,
             whereas
             many
             of
             them
             were
             not
             persecuted
             at
             all
             :
             and
             Chrysostome
             speaks
             generally
             of
             sufferings
             ,
             not
             of
             persecutions
             .
             But
             this
             must
             be
             obserued
             in
             your
             discourse
             ,
             that
             howsoeuer
             you
             mince
             the
             matter
             of
             their
             ordinatie
             light
             offences
             ,
             yet
             they
             themselues
             had
             another
             opinion
             of
             their
             sinnes
             .
             
               If
               thou
               Lord
            
             (
             saith
             a
             one
             of
             them
             )
             
               strictly
               marke
               what
               is
               done
               amisse
               ,
               who
               shall
               stand
               ?
            
             In
             b
             another
             place
             one
             cryes
             to
             God
             
               not
               to
               enter
               into
               iudgement
               with
               his
               seruant
               ,
               because
               in
               his
               sight
               no
               man
               liuing
               shall
               be
               iustified
               .
            
             Yea
             Daniel
             ,
             that
             c
             beloued
             man
             ,
             d
             confesseth
             his
             owne
             ,
             and
             his
             peoples
             sinnes
             to
             God
             ,
             as
             matters
             that
             deserue
             no
             small
             punishment
             ;
             yea
             there
             is
             almost
             no
             mans
             story
             set
             downe
             any
             thing
             at
             large
             in
             the
             scripture
             that
             hath
             not
             some
             speciall
             sinne
             obserued
             and
             recorded
             ,
             which
             notwithstanding
             ,
             if
             their
             sufferings
             were
             not
             punishments
             ,
             to
             satisfie
             ,
             how
             do
             you
             teach
             ,
             that
             all
             sinnes
             must
             be
             satisfied
             for
             by
             vs
             in
             part
             ?
          
        
         
           
             Obiections
             of
             Papists
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               I.
            
             Leuit.
             4.
             
             Moses
             according
             to
             Gods
             commaundement
             prescribed
             seuerall
             sacrifices
             for
             seuerall
             persons
             :
             and
             they
             were
             meanes
             of
             satisfaction
             for
             the
             temporall
             punishments
             of
             their
             daily
             sinnes
             .
             Answ.
             Those
             sacrifices
             were
             onely
             signes
             and
             types
             of
             Christs
             satisfaction
             to
             be
             offered
             to
             his
             father
             in
             his
             alone
             sacrifice
             vpon
             the
             crosse
             :
             and
             whosoeuer
             offered
             any
             sacrifice
             in
             the
             olde
             testament
             ,
             did
             thus
             and
             no
             otherwise
             esteeme
             of
             it
             ,
             but
             as
             a
             type
             
             and
             figure
             of
             better
             things
             .
             Secondly
             ,
             the
             said
             sacrifices
             were
             satisfactions
             to
             the
             Church
             ,
             whereby
             men
             did
             testifie
             their
             repentance
             for
             their
             offences
             ,
             and
             likewise
             their
             desire
             to
             bee
             reconciled
             to
             God
             and
             men
             .
             And
             such
             kinde
             of
             satisfactions
             ,
             wee
             acknowledge
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             to
             the
             reasons
             vvhich
             he
             produceth
             for
             it
             .
             
          
           
             And
             albeit
             he
             like
             an
             euil
             master
             of
             the
             campe
             ,
             range
             our
             Arguments
             out
             of
             order
             ,
             placing
             that
             in
             the
             sore-front
             of
             our
             side
             ,
             vvhich
             Caluin
             presseth
             out
             against
             vs
             ,
             yet
             vvill
             I
             admit
             of
             it
             ,
             rather
             then
             breake
             his
             order
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             How
             good
             a
             master
             of
             a
             camp
             soeuer
             he
             were
             ,
             he
             were
             of
             no
             great
             discretion
             ,
             that
             hauing
             the
             marshalling
             of
             his
             enemies
             battaile
             in
             his
             hands
             ,
             would
             not
             order
             it
             most
             for
             his
             owne
             aduantage
             .
             But
             to
             Master
             Perkins
             it
             was
             all
             one
             which
             was
             first
             ,
             which
             last
             ,
             if
             you
             thinke
             him
             beholden
             to
             you
             for
             your
             kindnes
             ,
             he
             hath
             fully
             paid
             you
             ,
             in
             bearing
             with
             your
             reciting
             of
             this
             ,
             and
             diuers
             other
             his
             reasons
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             1.
             
             
               Moses
               according
               to
               Gods
               commandement
               prescribed
               seuerall
               sacrifices
               ,
            
             
             
               for
               the
               sins
               of
               seuerall
               persons
               ,
               and
               ordeined
               ,
               that
               they
               should
               be
               of
               greater
               and
               lesser
               prices
               ,
               according
               vnto
               the
               diuersitie
               of
               the
               sinnes
               .
            
             Whence
             we
             argue
             thus
             :
             These
             mens
             faults
             vpon
             their
             true
             repentance
             ,
             ioyned
             vvith
             faith
             and
             hope
             in
             Christ
             to
             come
             vvere
             pardoned
             :
             Therfore
             their
             charges
             in
             buying
             of
             sacrifices
             to
             be
             offered
             for
             them
             ,
             their
             paines
             ,
             and
             prayers
             in
             assisting
             during
             the
             time
             of
             the
             sacrifice
             ,
             being
             painefull
             vvorkes
             done
             to
             appease
             Gods
             iustice
             ,
             vvere
             vvorkes
             of
             satisfaction
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             let
             passe
             your
             propounding
             the
             argument
             otherwise
             then
             Master
             Perkins
             doth
             ,
             I
             answere
             to
             your
             Enthymem
             ,
             by
             denying
             the
             consequence
             .
             
               Their
               sinnes
            
             (
             say
             you
             )
             
               were
               pardoned
               vpon
               their
               faith
               and
               repentance
               ,
               therefore
               their
               sacrifices
               ,
               and
               other
               painefull
               works
               ,
               were
               works
               of
               satisfaction
               .
            
             It
             followes
             not
             ,
             for
             these
             very
             works
             were
             part
             of
             their
             repentance
             ,
             which
             without
             them
             ,
             when
             they
             could
             be
             done
             ,
             was
             insufficient
             ,
             and
             they
             were
             as
             requisite
             for
             the
             pardon
             of
             the
             eternall
             punishment
             (
             I
             speake
             as
             you
             Papists
             do
             )
             as
             of
             the
             temporall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Master
             Perkins
             ansvvereth
             ,
             many
             things
             as
             men
             do
             commonly
             vvhen
             
             they
             cannot
             vvell
             tell
             vvhat
             to
             say
             directly
             to
             the
             purpose
             :
             First
             ,
             that
             those
             sacrifices
             ,
             vvere
             types
             of
             Christs
             suffering
             on
             the
             Crosse
             :
             vvhat
             is
             this
             to
             the
             purpose
             ?
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             How
             many
             things
             ,
             trow
             you
             ,
             doth
             Master
             Perkins
             answer
             ?
             But
             poore
             two
             ,
             and
             those
             more
             to
             the
             purpose
             ,
             than
             you
             would
             .
             The
             obiection
             was
             ,
             
               That
               those
               sacrifices
               which
               Moses
               prescribed
               seuerall
               persons
               ,
               were
               satisfactions
               for
               sinne
               .
            
             This
             Master
             Perkins
             denieth
             directly
             ,
             saying
             ,
             that
             e
             they
             were
             appointed
             to
             be
             types
             of
             Christs
             satisfaction
             ;
             which
             is
             most
             certaine
             .
             Do
             you
             aske
             what
             this
             is
             to
             the
             purpose
             ?
             To
             shew
             ,
             that
             there
             was
             another
             end
             of
             these
             sacrifices
             ,
             than
             you
             imagine
             .
             But
             you
             will
             say
             ,
             this
             doth
             not
             disprooue
             their
             being
             for
             satisfaction
             .
             Remember
             your selfe
             .
             Master
             Perkins
             answers
             ,
             and
             you
             replie
             :
             who
             must
             prooue
             ,
             he
             or
             you
             ?
             He
             hath
             giuen
             you
             a
             reason
             of
             his
             deniall
             ,
             which
             is
             as
             much
             as
             in
             extremitie
             can
             bee
             looked
             for
             of
             an
             answerer
             .
             Further
             replie
             shall
             haue
             further
             answere
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Secondly
             ,
             that
             those
             sacrifices
             were
             satisfactions
             to
             the
             congregation
             ;
             and
             vvhat
             needed
             that
             ,
             vvhen
             they
             had
             offended
             God
             only
             ,
             and
             not
             the
             congregation
             as
             in
             many
             offences
             it
             happeneth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             sacrifices
             for
             those
             sins
             ,
             by
             which
             the
             congregation
             had
             not
             been
             offended
             ,
             were
             not
             properly
             for
             the
             satisfaction
             thereof
             :
             but
             onely
             thus
             farre
             ,
             that
             the
             people
             might
             perceiue
             ,
             how
             carefull
             each
             man
             was
             to
             repent
             euen
             of
             his
             secret
             sinnes
             ,
             and
             to
             haue
             them
             also
             purged
             by
             the
             blood
             of
             the
             Messiah
             to
             come
             ,
             whereof
             those
             sacrifices
             were
             types
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Againe
             ,
             if
             satisfaction
             must
             be
             giuen
             to
             the
             congregation
             ,
             hovv
             much
             more
             reason
             is
             it
             ,
             that
             it
             be
             made
             to
             God
             ?
             Read
             those
             Chapters
             ,
             and
             you
             shall
             find
             ,
             that
             they
             vvere
             principally
             made
             ,
             to
             obtaine
             remission
             of
             God
             :
             as
             these
             vvords
             also
             do
             vvitnesse
             :
             
               And
               vpon
               that
               sacrifice
               ,
               the
               sinne
               shall
               be
            
             
             
               forgiuen
               them
            
             :
             So
             that
             sacrifices
             vvere
             to
             satisfie
             God
             ,
             vvho
             thereupon
             forgaue
             the
             sinne
             ,
             and
             all
             paine
             due
             to
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             ,
             satisfaction
             was
             made
             to
             God
             alreadie
             ,
             by
             the
             sacrifice
             of
             the
             Messiah
             to
             come
             ,
             in
             whom
             they
             beleeued
             .
             Secondly
             ,
             there
             was
             danger
             to
             the
             congregation
             by
             their
             sin
             ,
             which
             might
             be
             an
             example
             of
             sinne
             to
             other
             .
             Thirdly
             ,
             the
             people
             by
             these
             sacrifices
             was
             to
             be
             taught
             ,
             that
             their
             sinnes
             prouoked
             the
             wrath
             of
             God
             ,
             and
             were
             to
             be
             purged
             by
             the
             sacrifice
             of
             the
             Messiah
             .
             There
             is
             nothing
             in
             those
             chapters
             to
             prooue
             ,
             that
             the
             end
             of
             those
             sacrifices
             was
             the
             obtaining
             of
             Gods
             mercie
             ,
             otherwise
             for
             temporall
             punishment
             ,
             than
             
             for
             eternall
             .
             And
             I
             am
             sure
             you
             will
             not
             say
             ,
             they
             were
             to
             satisfie
             in
             that
             respect
             ,
             though
             vpon
             that
             sacrifice
             the
             sinne
             should
             be
             forgiuen
             ,
             that
             is
             ,
             vpon
             their
             faith
             and
             repentance
             ;
             of
             which
             those
             sacrifices
             were
             enioyned
             to
             be
             proofes
             and
             parts
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               11.
            
             
             Men
             ,
             whose
             sinnes
             are
             all
             pardoned
             ,
             haue
             afterward
             sundrie
             crosses
             and
             afflictions
             laide
             vpon
             them
             ,
             vnto
             the
             ende
             of
             their
             daies
             :
             therefore
             in
             all
             likelihoode
             they
             make
             satisfaction
             to
             God
             for
             temporall
             punishments
             .
             As
             for
             example
             ,
             the
             Israelites
             for
             murmuring
             against
             the
             Lord
             in
             the
             wildernesse
             were
             barred
             all
             from
             the
             lande
             of
             promise
             ;
             and
             the
             like
             befell
             Moses
             and
             Aron
             for
             not
             glorifying
             God
             ,
             as
             they
             should
             haue
             done
             at
             the
             waters
             of
             strife
             .
             Answ.
             Man
             must
             bee
             considered
             in
             a
             twofold
             estate
             ,
             as
             he
             is
             vnder
             the
             law
             ,
             and
             as
             he
             is
             vnder
             grace
             .
             In
             the
             first
             estate
             ,
             all
             afflictions
             are
             curses
             or
             legall
             punishments
             ,
             be
             they
             little
             or
             great
             :
             but
             to
             them
             that
             are
             in
             the
             second
             estate
             &
             beleeue
             in
             Christ
             ,
             though
             the
             same
             afflictions
             remaine
             ,
             yet
             doe
             they
             change
             their
             habite
             or
             condition
             ,
             and
             are
             the
             actions
             of
             a
             Father
             seruing
             to
             be
             trials
             ,
             corrections
             ,
             preuentings
             ,
             admonitions
             .
             1.
             
             Cor.
             11.
             32.
             
             
               When
               wee
               are
               iudged
               wee
               are
               nurtured
               of
               the
               Lord
               :
            
             and
             ,
             Heb.
             12.
             7.
             
             
               If
               we
               indure
               chastisment
               ,
               God
               offereth
               himselfe
               vnto
               you
               as
               children
               .
            
             And
             Chrysostome
             saith
             ,
             1.
             
             Cor.
             hom
             .
             28.
             
             
               When
               wee
               are
               corrected
               of
               the
               Lord
               ,
               it
               is
               more
               for
               our
               admonition
               then
               damnation
               :
               more
               for
               a
               medicine
               then
               for
               a
               punishment
               :
               more
               for
               a
               correction
               then
               for
               a
               penaltie
               .
            
             And
             whereas
             God
             denied
             the
             beleeuing
             Israelites
             ,
             with
             Moses
             and
             Aaron
             to
             enter
             into
             the
             land
             of
             Canaan
             ,
             it
             cannot
             be
             prooued
             that
             it
             was
             a
             punishment
             or
             penaltie
             of
             the
             law
             vpon
             them
             .
             The
             Scripture
             saith
             no
             more
             but
             
             that
             it
             was
             an
             admonition
             to
             all
             men
             in
             all
             ages
             following
             ,
             to
             take
             heede
             of
             offences
             ,
             as
             Paul
             writeth
             ,
             
               All
               these
               things
               came
               vnto
               them
               for
               ensamples
               ,
            
             and
             were
             
               written
               for
               our
               admonition
            
             ,
             1.
             
             Corinth
             .
             10.
             11.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             reason
             for
             vs
             (
             vvhich
             indeed
             is
             the
             very
             ground-vvorke
             of
             satisfaction
             )
             may
             thus
             be
             framed
             :
             many
             after
             pardon
             obtained
             of
             their
             sins
             ,
             haue
             had
             temporall
             punishment
             laide
             vpon
             them
             for
             the
             same
             sins
             ,
             and
             that
             by
             Gods
             ovvne
             order
             :
             vvherfore
             after
             the
             forgiuenes
             of
             the
             sinne
             ,
             and
             the
             eternall
             punishment
             of
             it
             through
             Christs
             satisfaction
             ,
             there
             remaineth
             some
             temporall
             paine
             to
             be
             endured
             by
             the
             party
             himselfe
             for
             
             the
             same
             sinne
             :
             vvhich
             is
             most
             properly
             that
             vvhich
             vve
             call
             satisfaction
             .
             They
             deny
             that
             any
             man
             hath
             been
             punished
             temporally
             for
             any
             sinne
             ,
             vvhich
             vvas
             once
             pardoned
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             this
             groundworke
             of
             satisfaction
             prooue
             ruinuos
             ,
             the
             whole
             building
             will
             quickly
             fall
             .
             But
             it
             cannot
             be
             sound
             ,
             because
             it
             is
             deceitfully
             laid
             .
             If
             by
             enduring
             temporall
             punishment
             for
             sinne
             ,
             you
             meane
             no
             more
             but
             that
             ,
             by
             occasion
             of
             sinne
             committed
             ,
             many
             men
             haue
             had
             such
             chastisements
             ,
             we
             grant
             your
             conclusion
             .
             But
             if
             you
             vnderstand
             by
             it
             ,
             as
             the
             question
             is
             ,
             that
             they
             haue
             borne
             these
             punishments
             to
             satisfie
             some
             part
             of
             Gods
             wrath
             ,
             to
             which
             our
             Sauiours
             sacrifice
             either
             could
             not
             ,
             or
             vpon
             composition
             betwixt
             his
             Father
             and
             him
             ,
             was
             not
             to
             reach
             ,
             we
             denie
             the
             antecedent
             of
             your
             Enthymem
             ,
             and
             say
             ,
             that
             no
             man
             ,
             beleeuing
             in
             the
             Messiah
             ,
             euer
             suffered
             any
             such
             punishment
             for
             sinne
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             We
             proue
             it
             first
             by
             the
             example
             of
             the
             Israelits
             ,
             vvhose
             murmuration
             against
             God
             ,
             vvas
             at
             Moses
             intercession
             pardoned
             :
             yet
             all
             the
             elder
             sort
             
             of
             them
             ,
             vvho
             had
             seene
             the
             miracles
             vvrought
             in
             Aegypt
             for
             their
             deliuerance
             ,
             vvere
             by
             the
             sentence
             of
             God
             depriued
             of
             the
             ●●ght
             of
             the
             Land
             of
             promise
             ,
             and
             punished
             vvith
             death
             in
             the
             vvildernesse
             ,
             for
             the
             verie
             same
             their
             murmuration
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Was
             the
             eternall
             punishment
             ,
             due
             to
             this
             their
             murmuring
             ,
             pardoned
             at
             Moses
             request
             ?
             If
             it
             were
             not
             ,
             your
             example
             is
             not
             to
             the
             purpose
             :
             for
             our
             question
             is
             of
             them
             onely
             ,
             who
             haue
             that
             forgiuen
             .
             If
             it
             were
             ,
             then
             al
             the
             people
             had
             true
             faith
             in
             the
             Messiah
             ;
             which
             is
             a
             very
             bold
             assertion
             ,
             without
             all
             likelihood
             of
             truth
             .
             But
             ,
             no
             doubt
             ,
             some
             of
             them
             were
             indeed
             true
             beleeuers
             .
             They
             were
             ,
             and
             of
             them
             it
             remaines
             to
             be
             prooued
             ,
             that
             their
             shutting
             out
             of
             Canaan
             ,
             
             was
             to
             appease
             the
             remaines
             of
             Gods
             wrath
             against
             their
             murmuring
             .
             There
             is
             no
             such
             thing
             in
             the
             text
             ,
             but
             f
             that
             God
             did
             it
             to
             make
             all
             the
             earth
             see
             his
             glorie
             .
             Adde
             hereunto
             ,
             that
             this
             punishment
             was
             not
             occasioned
             by
             this
             sinne
             onely
             ,
             but
             by
             former
             murmurings
             ,
             and
             those
             many
             (
             perhaps
             )
             not
             at
             all
             pardoned
             ,
             by
             any
             such
             speciall
             entreatie
             of
             Moses
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             like
             iudgement
             vvas
             giuen
             against
             Moses
             himselfe
             and
             Aaron
             ,
             for
             not
             glorifying
             Gad
             at
             the
             vvaters
             of
             contradiction
             :
             both
             of
             them
             had
             their
             sinne
             pardoned
             ,
             yet
             vvere
             they
             both
             aftervvard
             for
             the
             same
             de
             
             barred
             from
             the
             entrance
             into
             the
             holy
             Land.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             like
             answere
             I
             make
             to
             the
             example
             of
             Moses
             and
             Aaron
             ;
             that
             is
             ,
             I
             denie
             the
             antecedent
             .
             g
             Moses
             and
             Aaron
             were
             not
             punished
             ,
             that
             God
             might
             be
             satisfied
             for
             the
             temporall
             punishment
             belonging
             to
             their
             sinne
             ,
             but
             that
             they
             and
             the
             people
             might
             learne
             ,
             to
             put
             their
             trust
             in
             Gods
             promises
             made
             to
             them
             ,
             and
             to
             weight
             on
             him
             with
             patience
             .
             The
             end
             of
             their
             punishment
             was
             not
             Gods
             satisfaction
             ,
             but
             their
             reformation
             ,
             and
             the
             peoples
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             this
             M.
             Perkins
             ansvvereth
             ,
             first
             ,
             that
             man
             must
             be
             considered
             in
             a
             tvvofold
             estate
             ,
             as
             he
             is
             vnder
             the
             lavv
             ,
             and
             as
             he
             is
             vnder
             grace
             :
             In
             the
             former
             estate
             ,
             all
             afflictions
             vvere
             curses
             of
             the
             lavv
             :
             in
             the
             latter
             ,
             they
             are
             turned
             vnto
             them
             that
             beleeue
             in
             Christ
             ,
             from
             curses
             into
             trials
             ,
             corrections
             ,
             
             preuentions
             ,
             admonitions
             ,
             instructions
             ,
             and
             into
             vvhat
             you
             vvill
             else
             ,
             sauing
             satisfaction
             .
             Novv
             to
             the
             purpose
             :
             Whereas
             God
             (
             saith
             he
             )
             denied
             the
             beleeuing
             Israelits
             ,
             vvith
             Moses
             and
             Aaron
             to
             enter
             into
             the
             land
             of
             Canaan
             ,
             it
             cannot
             be
             proued
             that
             it
             vvas
             a
             punishment
             ,
             or
             penaltie
             of
             the
             law
             laide
             vpon
             them
             :
             the
             Scripture
             hath
             no
             more
             but
             that
             it
             vvas
             an
             admonition
             vnto
             all
             ages
             follovving
             ,
             to
             take
             heed
             of
             like
             offences
             ,
             as
             Paul
             vvriteth
             :
             
               All
               th●se
               things
               came
               vnto
               them
               for
               examples
               ,
               and
               vvere
               vvritten
               for
               our
               admonition
               .
            
             
          
           
             Reply
             .
             He
             that
             will
             not
             be
             ashamed
             of
             this
             audacious
             assertion
             ,
             needs
             not
             to
             care
             what
             he
             saith
             :
             Hath
             the
             Scripture
             no
             more
             of
             their
             fact
             ,
             then
             that
             it
             was
             an
             admonition
             to
             others
             ?
             Turne
             to
             the
             originall
             places
             ,
             where
             the
             whole
             matter
             in
             particular
             is
             related
             :
             First
             their
             murmuration
             ,
             then
             Moses
             intercession
             for
             them
             ,
             and
             the
             obtaining
             of
             their
             pardon
             ,
             and
             lastlie
             ,
             after
             all
             the
             rest
             ,
             Gods
             sentence
             of
             depriuation
             of
             them
             from
             entring
             into
             the
             land
             of
             promise
             ,
             for
             that
             their
             murmuration
             :
             Againe
             ,
             
             Aaron
             shall
             not
             enter
             into
             the
             land
             ,
             because
             he
             hath
             been
             disobedient
             to
             my
             voyce
             :
             and
             of
             
               Moses
               .
               Because
               he
               hath
               trespassed
               against
               me
               at
               the
               vvaters
               of
               strife
               .
            
             So
             that
             nothing
             is
             more
             cleare
             euen
             by
             the
             testimony
             of
             the
             holy
             Ghost
             ,
             then
             that
             their
             daies
             were
             shortened
             ,
             and
             their
             
             hope
             of
             entrance
             into
             the
             land
             of
             promise
             cut
             off
             ,
             in
             punishment
             of
             those
             offences
             ,
             which
             were
             before
             forgiuen
             them
             .
             And
             these
             things
             being
             recorded
             as
             S.
             Paul
             testifieth
             ,
             for
             our
             admonition
             and
             instruction
             :
             we
             are
             to
             learne
             thereby
             ,
             that
             God
             so
             dea●eth
             daily
             with
             all
             those
             sinners
             that
             he
             calleth
             to
             repentance
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             denies
             not
             that
             this
             punishment
             was
             laid
             vpon
             them
             for
             those
             sinnes
             ,
             but
             that
             the
             Scripture
             affoords
             any
             proofe
             to
             shew
             ,
             that
             it
             was
             a
             penaltie
             of
             the
             law
             ,
             as
             a
             h
             part
             of
             the
             Curse
             ,
             which
             appertaines
             to
             sinners
             by
             the
             law
             ,
             i
             for
             which
             Christ
             hath
             fully
             satisfied
             .
             The
             punishments
             ,
             in
             themselues
             ,
             were
             penalties
             of
             the
             law
             :
             but
             they
             are
             notsuch
             to
             them
             ,
             who
             ,
             by
             k
             true
             faith
             in
             Christ
             ,
             haue
             all
             their
             sinnes
             fully
             satisfied
             for
             by
             him
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
               Dauid
            
             was
             punished
             after
             his
             repentance
             for
             his
             adulterie
             ,
             for
             the
             child
             died
             ,
             and
             he
             was
             plagued
             in
             his
             owne
             kind
             ,
             in
             the
             incest
             of
             Absolon
             :
             and
             when
             hee
             had
             numbred
             the
             people
             hee
             was
             yet
             punished
             in
             the
             death
             of
             his
             people
             ,
             after
             his
             owne
             repentance
             .
             Answ.
             I
             answere
             as
             before
             that
             the
             hand
             of
             God
             was
             vpon
             Dauid
             after
             his
             repentance
             :
             but
             yet
             the
             iudgements
             which
             befell
             him
             were
             not
             curses
             vnto
             him
             properly
             ,
             but
             corrections
             for
             his
             sinnes
             ,
             and
             triall
             of
             his
             faith
             ,
             and
             meanes
             to
             preuent
             further
             sinne
             ,
             and
             to
             renew
             both
             his
             faith
             and
             repentance
             :
             as
             also
             they
             serued
             to
             admonish
             others
             in
             like
             case
             ;
             for
             Dauid
             was
             a
             publike
             person
             and
             his
             sinnes
             were
             offensiue
             ,
             both
             within
             the
             Church
             of
             God
             and
             without
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             What
             dotage
             is
             this
             to
             graunt
             the
             very
             same
             thing
             ,
             which
             he
             would
             be
             thought
             to
             deny
             :
             but
             yet
             in
             other
             tearmes
             ,
             that
             the
             simple
             (
             whom
             only
             
             he
             can
             beguile
             )
             may
             not
             perceiue
             it
             :
             If
             the
             hand
             of
             God
             were
             vpon
             Dauid
             correcting
             him
             for
             his
             sinne
             ,
             and
             that
             after
             his
             repentance
             :
             did
             not
             Dauid
             then
             suffer
             temporall
             punishment
             for
             his
             sinnes
             before
             forgiuen
             :
             Which
             is
             most
             properly
             to
             satisfie
             for
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Dauid
             was
             punished
             ,
             but
             not
             to
             satisfie
             Gods
             wrath
             ,
             remaining
             after
             the
             eternall
             punishment
             was
             taken
             away
             ,
             by
             the
             sactifice
             of
             the
             Messiah
             ,
             made
             effectuall
             to
             Dauid
             by
             his
             
             faith
             .
             The
             reason
             of
             his
             punishment
             (
             as
             l
             the
             Scripture
             expresly
             saith
             )
             was
             the
             stopping
             of
             the
             Heathens
             mouthes
             ,
             who
             were
             likely
             to
             blaspheme
             God
             ,
             because
             of
             Dauids
             sin
             ;
             as
             if
             God
             either
             would
             not
             haue
             seene
             ,
             or
             had
             not
             cared
             what
             manner
             of
             man
             by
             his
             speciall
             prouidence
             he
             had
             preferred
             to
             the
             kingdome
             of
             Israel
             .
          
           
             Master
             Perkins
             truly
             and
             constantly
             denies
             the
             same
             thing
             still
             ,
             viz.
             that
             Dauids
             punishment
             was
             for
             satisfaction
             to
             God
             ,
             by
             bearing
             part
             of
             the
             curse
             due
             to
             sinners
             by
             the
             law
             ;
             which
             onely
             is
             to
             satisfie
             .
             The
             reason
             of
             this
             deniall
             (
             that
             I
             may
             answere
             once
             againe
             for
             all
             )
             is
             ,
             that
             m
             
               Christ
               hath
               redeemed
               vs
               from
               the
               curse
               of
               the
               law
               ,
               being
               made
               a
               curse
               for
               vs.
               
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Yea
             ouer
             and
             beside
             this
             punishment
             inflicted
             by
             God
             ,
             he
             of
             his
             owne
             deuotion
             performed
             farre
             greater
             satisfaction
             ,
             by
             putting
             on
             sack-cloath
             lying
             on
             the
             bare
             ground
             ,
             by
             watering
             his
             couch
             with
             teares
             ,
             and
             making
             
             ashes
             his
             food
             ,
             and
             in
             this
             most
             pittifull
             plight
             ,
             he
             made
             most
             humble
             supplication
             vnto
             God
             ,
             to
             wash
             him
             more
             and
             more
             from
             his
             iniquitie
             :
             he
             neuer
             dreamed
             that
             this
             his
             satisfaction
             ,
             should
             be
             any
             derogation
             vnto
             the
             satisfaction
             of
             his
             Lord
             and
             Sauiour
             :
             but
             in
             the
             Psalme
             saith
             .
             
               That
               such
               an
               humble
               and
               contrite
               hart
               ,
               is
               a
               sweete
               sacrifice
               vnto
               God.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Dauid
             had
             not
             so
             little
             feeling
             either
             of
             his
             Sauiours
             loue
             ,
             or
             his
             owne
             sinne
             ,
             as
             to
             thinke
             that
             the
             one
             had
             satisfied
             by
             halues
             ,
             or
             the
             other
             by
             such
             outward
             cariage
             could
             be
             satisfied
             for
             .
             His
             praying
             and
             humbling
             of
             himselfe
             was
             to
             another
             end
             ;
             n
             partly
             to
             intreate
             for
             the
             childs
             life
             ,
             whom
             he
             loued
             most
             dearely
             ;
             and
             partly
             o
             to
             obtaine
             the
             recouerie
             of
             that
             ioy
             and
             comfort
             ,
             which
             he
             had
             formerly
             taken
             in
             the
             sense
             of
             Gods
             loue
             to
             him
             ;
             to
             which
             he
             was
             not
             to
             be
             restored
             but
             vpon
             earnest
             repentance
             at
             Gods
             good
             pleasure
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             We
             deny
             not
             but
             the
             punishment
             of
             one
             ,
             is
             a
             warning
             and
             admonition
             vnto
             another
             ,
             to
             take
             heed
             of
             the
             like
             :
             so
             may
             not
             they
             deny
             ,
             but
             that
             correction
             is
             to
             the
             party
             himselfe
             ,
             as
             an
             admonition
             to
             beware
             afterward
             ,
             so
             a
             correction
             and
             punishment
             of
             the
             fault
             past
             .
             Which
             S.
             Augustine
             vpon
             this
             verse
             of
             the
             Psalme
             .
             
               Thou
               hast
               loued
               truth
            
             ,
             teacheth
             
             most
             plainely
             :
             saying
             .
             
               Thou
               hast
               not
               left
               their
               sins
               vvhom
               thou
               didest
               pardon
               ,
               vnpunished
               :
               for
               thou
               before
               diddest
               so
               shevv
               mercy
               ,
               that
               thou
               mightest
               also
               preserue
               truth
               :
               thou
               doest
               pardon
               him
               ,
               that
               confesseth
               his
               fault
               ,
               thou
               doest
               pardon
               him
               ,
               but
               so
               as
               he
               do
               punish
               himselfe
               :
               and
               by
               that
               meanes
               both
               mercy
               and
               truth
               are
               preserued
               .
            
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             p
             punishment
             of
             a
             mans
             self
             ,
             which
             Austin
             speaketh
             of
             ,
             is
             not
             to
             make
             satisfaction
             ,
             but
             to
             shew
             repentance
             ;
             as
             it
             may
             well
             be
             gathered
             ,
             because
             it
             is
             ioyned
             to
             forgiuenes
             ;
             which
             can
             haue
             no
             place
             where
             the
             debt
             is
             paid
             .
             If
             I
             make
             satisfaction
             ,
             God
             forgiues
             me
             not
             :
             If
             God
             forgiue
             me
             ,
             what
             doe
             I
             satisfie
             for
             ?
             Therefore
             the
             griefe
             and
             humiliation
             of
             a
             sinner
             ,
             is
             not
             to
             satisfie
             God
             ,
             that
             he
             neede
             not
             be
             forgiuen
             ,
             but
             to
             repent
             that
             hee
             may
             be
             forgiuen
             .
             So
             farre
             is
             Dauid
             from
             pleading
             satisfaction
             by
             punishing
             himselfe
             ,
             that
             hee
             intreates
             for
             pardon
             ,
             vpon
             confession
             of
             his
             fault
             .
             Because
             (
             saith
             q
             the
             Glosse
             ,
             out
             of
             
               Cassiodorus
               )
               he
               had
               told
               the
               truth
               by
               confessing
               ,
               which
               God
               desires
               more
               than
               sacrifice
               :
               therefore
               he
               intreates
               for
               helpe
               .
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               IV.
            
             The
             Prophets
             of
             God
             ,
             when
             the
             people
             are
             threatned
             with
             the
             plague
             ,
             famine
             ,
             sword
             ,
             captiuitie
             ,
             &c.
             exhort
             them
             to
             repent
             and
             to
             humble
             themselues
             in
             sackcloth
             and
             ashes
             :
             and
             thereby
             they
             turned
             away
             the
             wrath
             of
             God
             that
             was
             then
             comming
             forth
             against
             them
             .
             Therefore
             by
             temporall
             humiliation
             ,
             men
             may
             escape
             the
             temporall
             punishments
             of
             the
             Lord.
             Answ.
             Famine
             ,
             sworde
             ,
             banishment
             ,
             the
             plague
             ,
             and
             other
             iudgements
             sent
             on
             Gods
             people
             ,
             were
             not
             properly
             punishments
             of
             sinne
             ,
             but
             onely
             the
             corrections
             of
             a
             father
             ,
             whereby
             hee
             humbled
             them
             that
             they
             might
             repent
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Our
             fourth
             reason
             the
             Prophets
             of
             God
             ,
             when
             the
             people
             were
             threatned
             with
             Famine
             ,
             the
             Sword
             ,
             the
             Plague
             ,
             or
             such
             l●ke
             punishments
             for
             their
             sinnes
             ,
             did
             commonly
             exhort
             them
             to
             works
             of
             penance
             ,
             as
             fasting
             ,
             prayer
             ,
             haire-cloath
             ,
             and
             the
             like
             to
             appease
             Gods
             wrath
             ,
             iustly
             kindled
             against
             them
             :
             which
             being
             performed
             by
             them
             ,
             God
             was
             satisfied
             .
             So
             (
             for
             example
             sake
             )
             the
             Niniuits
             at
             Ionas
             preaching
             ,
             doing
             penance
             in
             sack-cloath
             and
             ashes
             ,
             turned
             away
             the
             sentence
             of
             God
             against
             them
             .
          
           
             M.
             Perkins
             answereth
             ,
             that
             famine
             ,
             the
             plague
             ,
             and
             such
             like
             scourge●
             of
             God
             ,
             were
             not
             punishments
             of
             sins
             ,
             but
             corrections
             of
             a
             Father
             .
          
           
             Reply
             .
             This
             is
             most
             flat
             against
             a
             thousand
             expresse
             texts
             of
             the
             Scripture
             :
             which
             declare
             that
             for
             the
             transgressions
             of
             Gods
             commaundements
             ,
             
             he
             hath
             sent
             those
             punishments
             vpon
             the
             people
             of
             Israell
             .
             And
             what
             is
             the
             correction
             of
             a
             Father
             ,
             but
             the
             punishing
             of
             a
             shrewde
             sonne
             for
             some
             fault
             committed
             ,
             yet
             in
             a
             milde
             sort
             ?
             Or
             doth
             the
             Schoolmaster
             (
             which
             is
             Caluins
             example
             )
             whip
             the
             Scholler
             ,
             or
             strike
             him
             with
             the
             f●●ula
             ,
             but
             to
             punish
             him
             for
             some
             fault
             ?
             So
             that
             great
             Rabbins
             seeme
             not
             to
             vnderstand
             ,
             what
             they
             say
             themselues
             ,
             when
             they
             admit
             those
             scourges
             of
             God
             to
             be
             the
             corrections
             of
             a
             Father
             ,
             but
             not
             the
             punishment
             for
             a
             fault
             .
             As
             though
             Fathers
             vsed
             to
             correct
             those
             sonnes
             ,
             who
             neuer
             offended
             them
             :
             Or
             Masters
             to
             beat
             such
             Scholers
             as
             commit
             no
             faults
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             against
             neuer
             a
             one
             of
             those
             places
             ,
             if
             there
             were
             ten
             thousand
             of
             them
             .
             Sinne
             was
             the
             occasion
             of
             those
             punishments
             ,
             but
             they
             were
             not
             properly
             punishments
             for
             sinne
             to
             any
             of
             the
             people
             ,
             who
             were
             pardoned
             by
             resting
             vpon
             Christs
             satisfaction
             through
             faith
             ,
             and
             manifested
             their
             true
             repentance
             by
             their
             humiliation
             .
             And
             such
             is
             the
             correction
             of
             a
             father
             ,
             oftentimes
             perhaps
             more
             seuere
             ,
             than
             some
             punishment
             of
             a
             Magistrate
             ;
             yet
             not
             for
             reuenge
             and
             satisfaction
             ,
             but
             properly
             for
             correction
             and
             admonition
             .
             You
             much
             mistake
             the
             matter
             ,
             when
             you
             thinke
             we
             denie
             that
             they
             are
             laid
             vpon
             vs
             for
             sinne
             ,
             and
             ,
             because
             of
             your
             owne
             error
             ,
             condemne
             our
             writers
             of
             not
             vnderstanding
             what
             they
             say
             .
             Correction
             is
             for
             the
             fault
             ,
             but
             not
             to
             satisfie
             for
             it
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             O●
             thus
             ,
             they
             were
             punishments
             tending
             to
             correction
             ,
             not
             seruing
             for
             satisfaction
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             saith
             M.
             Perkins
             ,
             these
             punishments
             be
             tending
             to
             correction
             ,
             not
             seruing
             for
             satisfaction
             :
             what
             senselesse
             ryming
             is
             this
             ?
             By
             due
             correction
             of
             the
             fault
             ,
             the
             party
             is
             satisfied
             in
             iustice
             :
             and
             when
             he
             that
             hath
             offended
             ,
             doth
             abide
             such
             punishment
             as
             the
             grieuousnes
             of
             his
             offence
             did
             require
             ,
             there
             is
             both
             due
             correction
             of
             the
             offendour
             ,
             and
             due
             satisfaction
             vnto
             the
             party
             offended
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             A
             professed
             scholler
             might
             know
             how
             to
             make
             difference
             betwixt
             rymes
             &
             figures
             of
             Rhetorike
             .
             Did
             you
             neuer
             heare
             of
             Epistrophe
             ,
             when
             the
             like
             sound
             is
             repeated
             in
             the
             clauses
             of
             sentences
             ?
             It
             is
             very
             like
             Master
             Perkins
             did
             not
             regard
             the
             figure
             ,
             but
             hit
             vpon
             it
             ,
             as
             it
             were
             ,
             by
             chance
             .
             Howsoeuer
             ,
             it
             is
             not
             a
             ryme
             ;
             because
             the
             vowels
             in
             the
             syllables
             ,
             which
             haue
             the
             accent
             ,
             are
             diuers
             .
             Well
             ,
             for
             the
             matter
             you
             answer
             ,
             
               That
               a
               punishment
               may
               be
               both
               for
               satisfaction
               and
               correction
               .
            
             What
             then
             ?
             Therfore
             these
             are
             so
             .
             I
             denie
             the
             consequence
             ;
             
             because
             (
             if
             I
             may
             repeate
             the
             same
             answere
             ,
             as
             oft
             as
             you
             bring
             the
             same
             obiection
             )
             satisfaction
             is
             ,
             in
             this
             case
             ,
             made
             alreadie
             by
             Christ
             for
             as
             many
             as
             truly
             beleeue
             in
             him
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             the
             punishments
             of
             God
             are
             turned
             from
             them
             ,
             not
             because
             they
             satisfie
             the
             iustice
             of
             God
             in
             their
             owne
             sufferings
             ,
             but
             because
             by
             faith
             they
             lay
             hold
             on
             the
             satisfaction
             of
             the
             Messias
             ,
             and
             testifie
             the
             same
             by
             their
             humiliation
             and
             repentance
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             As
             we
             first
             grant
             that
             all
             satisfaction
             hath
             his
             vertue
             ,
             from
             the
             grace
             of
             God
             ,
             dwelling
             in
             vs
             ,
             which
             is
             giuen
             vs
             for
             Christs
             sake
             :
             so
             to
             say
             that
             Christs
             satisfaction
             taketh
             away
             all
             other
             satisfaction
             ,
             is
             iust
             to
             begge
             the
             principall
             point
             in
             question
             ,
             and
             therefore
             an
             old
             triuants
             tricke
             ,
             to
             giue
             that
             for
             a
             finall
             answere
             ,
             which
             was
             set
             in
             the
             beginning
             to
             be
             debated
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             answerer
             is
             not
             said
             to
             begge
             the
             question
             ,
             but
             the
             replier
             .
             For
             to
             begge
             the
             questiō
             ,
             is
             to
             take
             that
             for
             a
             proofe
             which
             is
             in
             question
             .
             Now
             it
             belongs
             not
             to
             the
             answerer
             to
             proue
             ,
             but
             to
             the
             replier
             ,
             whose
             person
             in
             this
             argument
             ,
             not
             Master
             Perkins
             ,
             but
             you
             sustaine
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Looke
             vpon
             the
             forenamed
             example
             of
             the
             Niniuits
             ,
             of
             whom
             it
             is
             not
             certaine
             that
             they
             had
             any
             expresse
             knowledge
             of
             the
             Messias
             ,
             and
             therefore
             were
             farre
             enough
             off
             from
             laying
             hold
             on
             his
             satisfaction
             .
             But
             most
             certaine
             and
             euident
             it
             is
             in
             the
             text
             ,
             that
             God
             vpon
             the
             contemplation
             of
             their
             workes
             of
             penance
             ,
             tooke
             compassion
             on
             them
             ,
             and
             was
             satisfied
             ;
             as
             by
             turning
             away
             the
             threatned
             subuersion
             is
             most
             manifest
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             example
             of
             the
             Niniuites
             is
             from
             the
             purpose
             :
             for
             if
             (
             as
             you
             confesse
             )
             they
             did
             not
             lay
             hold
             on
             the
             Messiahs
             satisfaction
             ,
             how
             could
             they
             ,
             by
             this
             repentance
             of
             theirs
             ,
             applie
             this
             satisfaction
             of
             his
             to
             the
             purchasing
             of
             Gods
             fauour
             ;
             which
             (
             as
             you
             taught
             vs
             before
             )
             is
             the
             vse
             of
             your
             satisfaction
             ?
             Secondly
             ,
             if
             they
             had
             not
             true
             saith
             in
             the
             Messiah
             ,
             r
             their
             eternall
             punishment
             was
             vnsatisfied
             for
             ;
             and
             we
             speake
             of
             that
             satisfaction
             which
             is
             made
             for
             the
             temporall
             ,
             after
             the
             eternall
             is
             discharged
             .
             From
             this
             ,
             and
             such
             like
             examples
             ,
             wee
             may
             conclude
             ,
             that
             God
             sometimes
             for
             beares
             to
             lay
             outward
             iudgements
             vpon
             sinners
             ,
             s
             when
             ,
             and
             because
             they
             humble
             themselues
             :
             but
             that
             these
             men
             made
             satisfaction
             to
             God
             ,
             either
             by
             applying
             Christs
             satisfaction
             to
             
             themselues
             ,
             or
             by
             redeeming
             the
             temporall
             punishment
             ,
             remaining
             after
             the
             pardon
             of
             the
             eternall
             ,
             or
             by
             making
             God
             amends
             for
             their
             former
             sinnes
             ,
             neither
             can
             it
             be
             prooued
             ,
             nor
             (
             I
             thinke
             )
             you
             ,
             vpon
             better
             aduice
             ,
             will
             affirme
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               V.
            
             Dan.
             4.
             24.
             
             Daniel
             giueth
             this
             counsell
             to
             
               Nabuchadnezar
               ,
               redeeme
               thy
               sinnes
               by
               iustice
               ,
               and
               thine
               iniquities
               by
               almes
               deedes
               .
            
             Behold
             (
             say
             they
             )
             almes
             deedes
             are
             made
             meanes
             to
             satisfie
             for
             mans
             iniquities
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             by
             such
             good
             deeds
             our
             sinnes
             may
             be
             redeemed
             ,
             as
             Holy
             writ
             doth
             testifie
             ,
             then
             it
             followeth
             that
             such
             workes
             yeeld
             a
             sufficient
             satisfaction
             for
             them
             ,
             for
             redemption
             signifieth
             a
             full
             contentment
             of
             the
             party
             offended
             ,
             as
             well
             as
             satisfaction
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             example
             of
             Nebuchadnezzar
             is
             no
             more
             to
             purpose
             ,
             than
             that
             of
             the
             Niniuites
             .
             For
             the
             satisfaction
             we
             dispute
             of
             ,
             cannot
             be
             performed
             by
             any
             ,
             but
             him
             that
             hath
             his
             sinnes
             forgiuen
             ,
             in
             respect
             of
             the
             eternall
             punishment
             ,
             by
             the
             satisfaction
             of
             Christ
             :
             such
             as
             this
             King
             ,
             at
             the
             least
             at
             this
             time
             ,
             of
             the
             Prophets
             counsell
             was
             not
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Answ.
             The
             word
             which
             they
             translate
             to
             redeeme
             ,
             [
             as
             the
             most
             learned
             in
             the
             Chaldie
             tongue
             with
             one
             consent
             auouch
             ]
             doth
             properly
             signifie
             to
             breake
             off
             ,
             as
             if
             the
             Prophet
             should
             say
             :
             O
             King
             ,
             thou
             art
             a
             mightie
             Monarch
             ,
             and
             to
             inlarge
             thy
             kingdome
             thou
             hast
             vsed
             much
             iniustice
             and
             crueltie
             ,
             therefore
             now
             repent
             of
             thine
             iniquitie
             ,
             and
             breake
             off
             these
             thy
             sinnes
             ,
             testifie
             thy
             repentance
             by
             doing
             iustice
             ,
             and
             giue
             almes
             to
             the
             poore
             whom
             thou
             hast
             oppressed
             .
             Therefore
             here
             is
             nothing
             spoken
             of
             satisfaction
             for
             sinne
             ,
             but
             onely
             of
             testification
             of
             repentance
             by
             the
             fruites
             thereof
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             Authours
             in
             the
             aire
             ,
             without
             any
             pressing
             of
             the
             propriety
             of
             the
             word
             no
             answere
             can
             be
             giuen
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Either
             your
             knowledge
             and
             reading
             is
             lesse
             than
             you
             would
             haue
             it
             thought
             to
             be
             ,
             or
             you
             knew
             this
             answere
             to
             
             be
             true
             ;
             and
             did
             but
             shift
             it
             off
             ,
             that
             you
             might
             not
             seeme
             to
             
             be
             ouercome
             .
             The
             word
             indeed
             is
             hebrew
             ,
             signifying
             to
             rub
             ,
             and
             so
             to
             breake
             off
             by
             rubbing
             .
             It
             is
             properly
             spoken
             of
             cattell
             ,
             which
             being
             yoked
             ,
             rub
             against
             a
             tree
             ,
             or
             wall
             ,
             or
             some
             other
             hard
             thing
             ,
             till
             they
             haue
             fretted
             their
             yoke
             in
             sunder
             ,
             and
             so
             freed
             themselues
             .
             Hence
             is
             that
             speech
             of
             
             Isaac
             to
             
               Esau
               :
               Thou
               shalt
               rub
               his
               yoke
               off
               thy
               necke
               .
            
             And
             from
             hence
             it
             is
             ,
             that
             the
             word
             signifies
             to
             redeeme
             ,
             or
             deliuer
             ;
             yet
             not
             by
             making
             satisfaction
             ,
             but
             by
             breaking
             the
             bonds
             in
             sunder
             .
             
               Seruants
               haue
               ruled
               ouer
               vs
            
             ,
             saith
             the
             Prophet
             ,
             and
             
             
               there
               is
               no
               man
               that
               rids
               vs
               out
               of
               their
               hands
               .
            
             So
             Aaron
             bids
             the
             people
             
               to
               take
               or
               breake
               off
               their
               eare-rings
               ,
            
             viz.
             by
             opening
             the
             ring
             ,
             by
             which
             they
             were
             fastned
             .
             Agreeably
             hereunto
             
             the
             Prophet
             in
             this
             place
             aduiseth
             the
             King
             to
             breake
             off
             his
             sinnes
             ,
             which
             held
             him
             captiue
             ,
             and
             so
             to
             free
             himself
             from
             them
             .
             And
             this
             is
             the
             first
             sense
             of
             the
             word
             ;
             as
             it
             appeares
             also
             in
             the
             Hebrew
             Concordance
             and
             Dictionaries
             .
             
             Beside
             ,
             the
             onely
             way
             for
             him
             to
             escape
             the
             iudgement
             threatned
             ,
             which
             was
             temporall
             ,
             was
             to
             giue
             ouer
             those
             sins
             ,
             for
             which
             it
             was
             denounced
             :
             in
             which
             sense
             hee
             might
             bee
             said
             to
             redeeme
             his
             sinnes
             ,
             in
             respect
             of
             the
             punishment
             to
             come
             ;
             that
             is
             ,
             to
             auoide
             and
             free
             himselfe
             from
             the
             euill
             ,
             which
             else
             would
             fall
             vpon
             him
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             let
             vs
             admit
             that
             it
             be
             broken
             off
             ;
             his
             sinne
             not
             being
             co●etousnes
             ,
             but
             pride
             and
             lacke
             of
             acknowledging
             al
             Kingdomes
             to
             depend
             vpon
             God
             as
             the
             text
             it selfe
             doth
             specifie
             .
             To
             breake
             off
             this
             sin
             by
             almes
             ,
             and
             compassion
             of
             the
             poore
             ,
             is
             nothing
             else
             but
             by
             such
             workes
             of
             charitie
             ,
             in
             some
             sort
             to
             satisfie
             Gods
             iustice
             ,
             thereby
             to
             moue
             him
             to
             take
             compassion
             of
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             chiefe
             sinne
             was
             pride
             of
             his
             owne
             estate
             ;
             the
             next
             to
             it
             ,
             and
             issuing
             from
             it
             ,
             oppression
             of
             many
             people
             :
             of
             that
             t
             the
             Prophet
             spake
             in
             expounding
             the
             vision
             ;
             here
             hee
             deales
             with
             him
             about
             the
             other
             ,
             willing
             him
             to
             practise
             the
             contrarie
             vertues
             ,
             that
             hee
             might
             so
             escape
             the
             destruction
             that
             was
             threatned
             :
             for
             the
             Prophet
             knew
             ,
             that
             it
             was
             possible
             ,
             euen
             for
             wicked
             men
             ,
             to
             auoide
             punishment
             denounced
             ,
             vpon
             the
             forsaking
             of
             their
             outward
             sinnes
             ,
             whereby
             they
             had
             prouoked
             the
             Lord
             to
             vse
             those
             threatnings
             .
          
           
           
             And
             that
             by
             almesdeeds
             we
             are
             cleansed
             from
             our
             sinnes
             ,
             our
             Sauiour
             
             himselfe
             doth
             teach
             ,
             saying
             .
             
               Giue
               almes
               ,
               and
               behold
               all
               things
               are
               cleane
               vnto
               you
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             almes
             should
             be
             of
             force
             to
             clense
             men
             from
             their
             sinnes
             ,
             and
             sinnes
             of
             a
             different
             nature
             from
             the
             contrarie
             to
             almes
             giuing
             ,
             is
             a
             matter
             that
             hath
             no
             likelihood
             of
             truth
             in
             it
             .
             And
             much
             lesse
             can
             it
             be
             proued
             by
             that
             place
             of
             u
             S.
             Luke
             ,
             where
             our
             Sauiour
             reproouing
             the
             hypocrisie
             of
             the
             Pharisies
             in
             washing
             so
             carefully
             before
             meats
             ,
             as
             if
             they
             thought
             themselues
             otherwise
             cleane
             ,
             when
             they
             respected
             not
             what
             wrong
             they
             did
             ,
             and
             what
             extortion
             they
             vsed
             ,
             exhorts
             them
             rather
             to
             purge
             their
             hearts
             of
             their
             couetousnes
             ,
             and
             to
             giue
             to
             the
             poore
             ,
             and
             then
             all
             these
             outward
             things
             ,
             meate
             ,
             drinke
             ,
             and
             such
             like
             should
             bee
             cleane
             ,
             and
             ●it
             for
             them
             ,
             without
             such
             superstitious
             washing
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               VI.
            
             Matth.
             3.
             2.
             
             Doe
             penance
             :
             and
             bring
             forth
             fruits
             worthy
             of
             penance
             ,
             which
             (
             say
             they
             )
             are
             workes
             of
             satisfaction
             inioyned
             by
             the
             Priest.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Our
             sixt
             ,
             
               Bring
               forth
               the
               vvorthy
               fruits
               of
               penance
               .
            
             That
             is
             ,
             doe
             such
             
             workes
             ,
             as
             become
             them
             who
             are
             penitent
             .
          
           
             Iohn
             ,
             seeing
             the
             Pharisies
             come
             to
             his
             baptisme
             ,
             exhorts
             them
             not
             onely
             to
             make
             shew
             of
             repentance
             ,
             but
             to
             bring
             foorth
             fruites
             ,
             x
             be
             seeming
             or
             worthie
             of
             them
             that
             repent
             .
             The
             same
             is
             otherwise
             thus
             exprest
             ,
             y
             
               To
               repent
               and
               turne
               to
               God
               ,
               and
               to
               doe
               workes
               worthie
               repentance
            
             ;
             to
             z
             
               walke
               worthie
               of
               their
               calling
            
             .
             But
             for
             the
             interpretation
             we
             agree
             in
             sense
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Which
             (
             as
             S.
             Chrysostome
             expoundeth
             )
             are
             :
             
               He
               that
               hath
               stolen
               avvay
            
             
             
               another
               mans
               goods
               let
               him
               now
               giue
               of
               his
               owne
               :
               he
               that
               hath
               committed
               fornication
               ,
               let
               him
               abstaine
               from
               the
               lavvfull
               company
               of
               his
               ovvne
               vvife
               ,
               and
               so
               forth
               .
            
             Recompensing
             the
             works
             of
             sinne
             ,
             with
             the
             contrary
             works
             of
             vertue
             :
             The
             same
             exposition
             giueth
             Saint
             Gregorie
             ,
             and
             to
             omit
             all
             others
             ,
             
             venerable
             Bede
             interpreteth
             them
             thus
             
               Mortifie
               your
               sinnes
               by
               doing
               the
               worthie
               fruits
               of
               penance
               ,
               to
               wit
               ,
               by
               afflicting
               your selues
               so
               much
               for
               euery
               offence
               ,
               as
               vvorthy
               penance
               doth
               require
               ,
               which
               vvill
               be
               a
               sacrifice
               of
               iustice
               ,
               that
               is
               ,
               a
               most
               iust
               sacrifice
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             So
             do
             we
             acknowledge
             the
             exposition
             which
             the
             auncients
             giue
             of
             it
             ,
             though
             we
             thinke
             the
             exhortation
             to
             be
             somewhat
             larger
             then
             they
             seeme
             in
             the
             words
             alleaged
             ,
             to
             make
             it
             :
             for
             it
             comprehends
             all
             kind
             of
             holie
             conuersation
             ,
             
             not
             only
             the
             change
             of
             the
             grosse
             outward
             sinnes
             ,
             which
             we
             doubt
             not
             was
             their
             meaning
             also
             ,
             as
             it
             is
             manifest
             by
             Chrysostome
             in
             a
             that
             place
             you
             bring
             ,
             who
             describes
             the
             repentance
             that
             he
             speakes
             of
             to
             be
             not
             only
             a
             leauing
             of
             our
             former
             sinnes
             ,
             but
             a
             fulfilling
             of
             good
             works
             ,
             which
             he
             proues
             by
             that
             place
             of
             the
             Psalme
             ,
             b
             
               Eschue
               euill
               and
               do
               good
            
             :
             and
             c
             expounding
             those
             words
             ,
             
               bring
               forth
               fruits
               &c.
               
               It
               is
               not
               enough
               saith
               Iohn
               to
               flie
               from
               naughtines
               ,
               vnlesse
               we
               betake
               our selues
               to
               the
               practice
               of
               well
               doing
               .
               You
               see
               what
               he
               saith
            
             (
             quoth
             
               Theophylact
               )
               that
               we
               must
               not
               only
               auoid
               euill
               ,
               but
               also
               bring
               forth
               the
               fruit
               of
               vertue
               .
            
             To
             which
             he
             addes
             for
             proofe
             that
             place
             of
             the
             Psalme
             .
             Yea
             we
             refuse
             not
             that
             of
             d
             Bede
             ,
             for
             it
             is
             indeed
             a
             sacrifice
             fit
             for
             vs
             in
             iustice
             to
             offer
             ,
             that
             our
             repentance
             be
             answerable
             in
             proportion
             to
             our
             sinnes
             .
             But
             what
             is
             all
             this
             to
             prooue
             ,
             that
             there
             remaines
             tempo
             all
             paine
             to
             be
             endured
             ,
             whereby
             Gods
             wrath
             may
             be
             satisfied
             ?
             especially
             when
             as
             Chrysostome
             saith
             plainely
             ,
             
               that
               Iohn
               perswading
               the
               people
               to
               repentance
               ,
               did
               it
               not
               that
               they
               might
               be
               punished
               ,
               but
               that
               being
               made
               humble
               by
               repenting
               ,
               and
               condemning
               themselues
               ,
               because
               of
               their
               sinnes
               ,
               they
               might
               come
               to
               the
               gift
               of
               pardon
               .
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Answ.
             This
             text
             is
             absurd
             :
             for
             the
             worde
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             signifieth
             thus
             much
             ,
             
               change
               your
               mindes
            
             from
             sinne
             to
             God
             ,
             and
             testifie
             it
             by
             good
             workes
             ,
             that
             is
             ,
             by
             doing
             the
             duties
             of
             the
             morall
             lawe
             :
             which
             must
             bee
             done
             ,
             not
             because
             they
             are
             meanes
             to
             satisfie
             Gods
             iustice
             for
             mans
             fine
             ,
             but
             because
             they
             are
             fruites
             of
             that
             faith
             and
             repentance
             which
             lies
             in
             the
             heart
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Reply
             .
             His
             answere
             is
             most
             absurd
             ,
             for
             we
             argue
             out
             of
             these
             words
             
               (
               VVorthy
               fruits
               of
               penance
               .
               )
            
             And
             he
             answereth
             to
             the
             word
             going
             before
             ,
             repent
             :
             which
             we
             vse
             not
             against
             them
             and
             for
             his
             glose
             or
             testifying
             our
             repentance
             ,
             is
             sufficiently
             confuted
             ,
             by
             the
             Fathers
             before
             alleaged
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Surely
             a
             reasonable
             man
             might
             well
             thinke
             that
             you
             that
             hold
             a
             necessitie
             of
             satisfaction
             ,
             and
             bring
             that
             text
             ,
             did
             ground
             your
             argument
             vpon
             Iohns
             charge
             to
             do
             penance
             .
             The
             authors
             alleaged
             do
             not
             confute
             that
             interpretation
             ,
             by
             
             bringing
             another
             ,
             which
             is
             not
             〈◊〉
             ●…ty
             to
             it
             ,
             at
             the
             least
             we
             denie
             your
             consequence
             vpon
             their
             words
             .
          
           
             And
             S.
             Iohn
             expresly
             maketh
             them
             the
             meanes
             to
             esca●…
             wrath
             
             of
             God
             :
             saying
             ,
             that
             the
             〈◊〉
             was
             set
             to
             the
             ●…ose
             of
             the
             ●rie
             ,
             and
             vn
             lesse
             by
             worthy
             fruits
             of
             penan●…
             they
             〈◊〉
             God
             ,
             they
             〈◊〉
             ●e
             〈◊〉
             vp
             ,
             and
             cast
             into
             hell
             fire
             :
             and
             〈◊〉
             h●…
             confute
             the
             ●aying
             ●…d
             on
             Christs
             satisfaction
             by
             faith
             :
             saying
             〈◊〉
             w●●l
             not
             helpe
             you
             to
             say
             th●●
             yee
             are
             the
             Sonnes
             of
             Abraham
             ,
             w●o
             was
             ●…her
             of
             all
             true
             beleeueis
             :
             as
             much
             as
             if
             he
             had
             said
             ,
             trust
             not
             to
             your
             faith
             hand
             off
             yee
             generation
             of
             vipers
             .
             For
             notwithstanding
             yee
             be
             the
             Sonnes
             of
             the
             faithfull
             ,
             vnlesse
             yee
             amend
             your
             liues
             ,
             and
             for
             the
             euill
             works
             ,
             which
             ye
             haue
             deno●…
             tofore
             ,
             make
             recompence
             ,
             and
             satisfie
             the
             iustice
             of
             God
             with
             good
             ,
             y●●
             shall
             be
             cast
             into
             hell
             fire
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Neither
             doth
             Iohn
             speake
             of
             any
             satisfaction
             for
             the
             temporall
             punishment
             after
             the
             pardon
             of
             the
             eternall
             ,
             but
             threatens
             them
             with
             euerlasting
             damnation
             ,
             except
             they
             bring
             forth
             the
             fruits
             of
             repentance
             ,
             as
             well
             as
             make
             a
             profession
             of
             it
             ,
             by
             being
             baptised
             ,
             so
             that
             if
             satisfaction
             be
             required
             in
             those
             words
             ,
             d●●btles
             it
             is
             that
             satisfaction
             which
             may
             free
             them
             from
             hell
             fire
             :
             but
             that
             (
             you
             confesse
             )
             is
             not
             to
             be
             performed
             by
             euery
             man
             ,
             for
             himselfe
             ,
             but
             by
             Christ
             ,
             for
             all
             that
             trust
             in
             him
             .
          
           
             To
             whom
             seemes
             he
             to
             confute
             the
             very
             matter
             of
             all
             his
             preaching
             ?
             not
             to
             e
             Bede
             ,
             who
             in
             the
             place
             alleaged
             by
             you
             tels
             vs
             ,
             that
             
               Iohn
               exhorts
               the
               Pharises
               to
               humilitie
               ,
               who
               were
               so
               proude
               because
               they
               were
               Abrahams
               children
               ,
               that
               they
               would
               not
               confesse
               themselues
               to
               be
               sinners
               :
            
             nor
             to
             f
             Lyra
             ,
             who
             writes
             thus
             ,
             
               Because
               the
               Pharises
               &
               Lawyers
               refused
               Abrahams
               faith
               of
               Christ
               ,
               therefore
               they
               lost
               the
               name
               of
               Abrahams
               sonnes
               .
            
             And
             certainely
             it
             had
             bin
             against
             reason
             for
             Iohn
             to
             haue
             disswaded
             the
             Saduces
             and
             Pharises
             from
             trusting
             in
             Christ
             ,
             as
             well
             because
             it
             was
             his
             especiall
             commission
             to
             perswade
             men
             by
             all
             meanes
             to
             beleeue
             in
             Christ
             ,
             as
             also
             for
             that
             there
             was
             not
             the
             least
             cause
             of
             suspition
             ,
             that
             they
             would
             be
             g
             too
             forward
             to
             trust
             in
             him
             ,
             who
             had
             so
             strong
             a
             perswasion
             of
             their
             owne
             righteousnes
             ,
             that
             they
             could
             find
             no
             want
             of
             his
             help
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               VII
            
             .
             2.
             
             Cor.
             7.
             10.
             
             Paul
             setteth
             downe
             
             sundrie
             fruites
             of
             repentance
             :
             whereof
             the
             last
             is
             reuenge
             ,
             whereby
             repentant
             persons
             punish
             themselues
             ,
             thereby
             to
             satisfie
             Gods
             iustice
             for
             the
             temporall
             punishment
             of
             their
             sinnes
             .
             Answ.
             A
             repentant
             sinner
             must
             take
             reuenge
             of
             himselfe
             ,
             and
             that
             is
             onely
             to
             vse
             all
             meanes
             which
             serue
             to
             subdue
             the
             corruption
             of
             his
             nature
             ,
             to
             bridle
             carnall
             affections
             and
             to
             mortifie
             sinne
             :
             and
             these
             kind
             of
             actions
             are
             restrainments
             properly
             ,
             and
             not
             punishments
             :
             and
             are
             directed
             against
             the
             sinne
             ,
             and
             not
             against
             the
             person
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             7.
             obiection
             with
             M.
             
               Perkins
               .
               Paul
               setteth
               dovvne
               sundry
               fruits
               of
               repentance
               ,
               vvhereof
               one
               is
               reuenge
               ,
               vvhereby
               repentant
               persons
               punish
            
             
             
               themselues
               to
               satisfie
               Gods
               iustice
               ,
               for
               the
               temporall
               punishment
               of
               their
               sins
               .
            
          
           
             M.
             Perkins
             answereth
             .
             
               A
               repentant
               sinner
               must
               take
               vengeance
               of
               himselfe
               ,
               and
               that
               is
               ,
               to
               vse
               all
               meanes
               to
               subdue
               the
               corruption
               of
               nature
               ,
               and
               to
               bridle
               carnall
               affections
               ,
               which
               kind
               of
               actions
               are
               restrainements
               properly
               ,
               but
               no
               punishments
               ,
               directed
               against
               the
               sinne
               ,
               but
               not
               against
               the
               person
               .
            
          
           
             Reply
             .
             I
             neuer
             saw
             any
             writer
             so
             contradict
             himselfe
             ,
             and
             so
             dull
             ,
             that
             he
             doth
             not
             vnderstand
             his
             owne
             words
             .
             If
             this
             subduing
             of
             our
             corrupt
             
             nature
             ,
             be
             restrainments
             only
             from
             sinne
             hereafter
             ,
             and
             not
             also
             punishments
             of
             sin
             past
             ,
             how
             then
             doth
             the
             repentant
             sinner
             take
             vengeance
             of
             himselfe
             ,
             which
             you
             affirme
             that
             he
             must
             doe
             ?
             Reuenge
             as
             euery
             simple
             body
             knoweth
             ,
             is
             the
             requitall
             of
             euill
             past
             :
             We
             grant
             that
             all
             satisfaction
             is
             directed
             against
             sinne
             ,
             and
             not
             against
             the
             person
             ,
             but
             for
             the
             great
             good
             of
             the
             man
             ,
             albeit
             that
             for
             a
             season
             it
             may
             afflict
             ,
             both
             his
             body
             and
             mind
             too
             ,
             as
             S.
             Paules
             former
             Epistle
             did
             the
             Corinthians
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             he
             vnderstood
             not
             his
             owne
             words
             ,
             he
             is
             like
             to
             haue
             small
             help
             of
             you
             ,
             who
             either
             cannot
             ,
             or
             will
             not
             conceiue
             his
             meaning
             aright
             .
             
               The
               reuenge
               that
               a
               sinner
               must
               take
               of
               himselfe
               is
            
             (
             saith
             Master
             
               Perkins
               )
               to
               vse
               all
               good
               meanes
               which
               serue
               to
               subdue
               his
               corruption
               :
               but
               this
               is
               not
               properly
               a
               punishment
               of
               the
               person
               ,
               against
               whom
               it
               is
               not
               directed
               ,
               but
               against
               the
               sinne
               ,
            
             wherein
             now
             lyes
             the
             contradiction
             ?
             for
             sooth
             
               because
               reuenge
               is
               a
               requitall
               of
               euill
               past
               ,
               therefore
               the
               sinner
               in
               his
               reuenge
               ,
               punisheth
               himselfe
               for
               his
               sinne
               .
            
             But
             Master
             Perkins
             hath
             alreadie
             answered
             ,
             
               that
               the
               reuenge
               the
               Apostle
               speakes
               of
               ,
               is
               of
               an
               other
               kind
               ,
               being
               directed
               to
               the
               reformation
               of
               the
               partie
               ,
               not
               
               to
               the
               punishing
               of
               him
               .
            
             It
             is
             called
             reuenge
             ,
             because
             the
             Corinthians
             vsed
             the
             same
             meanes
             for
             the
             reforming
             of
             themselues
             ,
             that
             men
             commonly
             do
             when
             they
             reuenge
             .
             If
             this
             word
             reuenge
             would
             not
             beare
             this
             interpretation
             (
             which
             you
             haue
             not
             proued
             nor
             can
             prooue
             )
             yet
             were
             not
             Master
             Perkins
             guiltic
             of
             contradiction
             ,
             or
             not
             vnderstanding
             his
             owne
             words
             ,
             but
             only
             of
             mistaking
             the
             sense
             of
             the
             word
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             this
             sorrow
             being
             according
             vnto
             God
             ,
             doth
             much
             benefit
             the
             
             person
             ,
             as
             the
             Apostle
             declareth
             .
             For
             besides
             this
             reuenge
             taken
             on
             himselfe
             to
             appease
             Gods
             wrath
             ,
             it
             breedeth
             (
             as
             it
             is
             in
             the
             text
             following
             )
             in
             our
             corrupt
             nature
             ,
             that
             loueth
             not
             such
             chasusement
             ,
             
               A
               feare
               to
               returne
               to
               sinne
               ,
            
             least
             it
             be
             againe
             punished
             .
             For
             where
             there
             is
             no
             feare
             of
             paines
             ,
             and
             much
             pleasure
             ,
             thither
             our
             corruption
             will
             runne
             headlong
             .
             It
             stirreth
             vp
             also
             in
             vs
             ,
             
               Indignation
               against
               sinne
            
             ,
             and
             all
             the
             wicked
             instruments
             of
             it
             ,
             
               A
               defence
               and
               clearing
               of
               our selues
               ,
            
             with
             the
             honester
             fort
             ,
             
               And
               an
               emulation
            
             ,
             and
             desire
             to
             she
             as
             farie
             from
             sinne
             as
             other
             our
             equals
             ,
             and
             consequently
             ,
             
               A
               loue
               of
               vertue
               and
               honest
               life
               ,
            
             which
             freeth
             vs
             from
             that
             sorrow
             and
             all
             other
             troublesome
             passions
             ,
             all
             which
             are
             plainly
             gathered
             out
             of
             the
             same
             text
             of
             Saint
             Paul.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Let
             vs
             put
             the
             case
             to
             your
             liking
             ,
             that
             
               this
               reuenge
               was
               a
               requit
               all
               of
               euill
               past
               ,
            
             will
             it
             follow
             thereupon
             that
             therefore
             they
             did
             it
             to
             satisfie
             God
             for
             the
             temporall
             punishment
             which
             otherwise
             they
             were
             to
             haue
             indured
             :
             I
             trow
             not
             ,
             your
             h
             glosse
             reserres
             it
             to
             their
             care
             to
             punish
             sinne
             ,
             not
             to
             satisfie
             by
             punishing
             ,
             that
             they
             might
             shew
             they
             mislikt
             and
             hated
             sinne
             ,
             because
             (
             saith
             the
             Glosse
             )
             
               you
               punish
               euen
               your selues
               when
               you
               sinne
               ,
               since
               you
               punish
            
             (
             saith
             another
             i
             Glosse
             )
             
               your
               owne
               sinnes
               ,
               and
               especially
            
             (
             since
             you
             punish
             )
             k
             
               other
               mens
            
             .
             But
             if
             it
             were
             for
             satisfaction
             ,
             a
             man
             would
             punish
             his
             owne
             especiallie
             ,
             that
             he
             might
             auoid
             a
             greater
             iudgement
             .
             Your
             ordinary
             Glosse
             applies
             that
             reuenge
             to
             the
             sinne
             of
             the
             incestuous
             person
             .
             
               You
               haue
               shewed
            
             (
             saith
             the
             m
             Glosse
             )
             
               by
               punishing
               him
               that
               committed
               the
               incest
               ,
               that
            
             n
             
               you
               were
               vndefiled
            
             :
             so
             doth
             o
             Caietan
             also
             expound
             it
             ,
             This
             (
             saith
             he
             )
             
               was
               the
               last
               effect
               against
               the
               incestuous
               person
               ,
               for
               they
               vsed
               reuenging
               iustice
               in
               excommunicating
               him
               :
            
             so
             p
             
               Chrysostome
               ,
               You
               punished
               them
               that
               had
               sinned
               against
               the
               lawes
               of
               God
               ,
            
             so
             Theophylact
             ,
             so
             Ierome
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Lastly
             they
             make
             three
             works
             of
             satisfaction
             ,
             praier
             ,
             
             fasting
             ,
             and
             almes
             deedes
             .
             For
             the
             first
             it
             is
             meere
             foolishnesse
             to
             thinke
             ,
             that
             man
             by
             praier
             can
             satisfie
             for
             his
             sinnes
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             praier
             doth
             appease
             Gods
             iustice
             ,
             and
             obtaine
             pardon
             ,
             God
             himselfe
             is
             witnes
             ,
             saying
             .
             
               Call
               vpon
               me
               in
               the
               day
               of
               tribulation
               ,
               and
               J
               will
               deliuer
            
             
             thee
             .
             Prayer
             cannot
             be
             made
             without
             saith
             in
             Gods
             power
             ,
             and
             hope
             in
             his
             goodnes
             ,
             and
             therfore
             must
             needs
             be
             pleasing
             in
             Gods
             sight
             :
             by
             prayer
             we
             humble
             our selues
             before
             God
             ,
             and
             acknowledge
             his
             omnipotencie
             ,
             and
             our
             infirmity
             .
             By
             prayer
             we
             lament
             with
             bitter
             teares
             our
             owne
             ingratitude
             ,
             folly
             and
             wickednes
             ,
             and
             bewaile
             the
             grieuousnes
             of
             our
             sinnes
             :
             such
             prayer
             made
             King
             Dauid
             (
             as
             his
             Psalmes
             do
             testify
             )
             water
             his
             couch
             with
             teares
             ,
             making
             them
             his
             food
             day
             and
             night
             :
             and
             by
             them
             he
             satisfied
             for
             his
             former
             offences
             .
             So
             did
             a
             farre
             greater
             sinner
             then
             he
             ,
             King
             Manasses
             :
             who
             falling
             into
             tribulation
             ,
             
               prayed
               vnto
            
             
             
               the
               Lord
               his
               God
               ,
               and
               did
               great
               penance
               before
               the
               God
               of
               his
               Fathers
               ,
               and
               prayed
               ,
               and
               entreated
               earnestly
               ,
               and
               God
               heard
               his
               prayer
               ,
               and
               brought
               him
               backe
               againe
               to
               Ierusalem
               into
               his
               Kingdome
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               God
               pardons
               sinners
               that
               call
               vpon
               him
               for
               mercie
               and
               deliuerance
               ,
               therefore
               their
               prayers
               appease
               his
               iustice
               .
            
             There
             is
             no
             shew
             of
             truth
             in
             this
             consequence
             .
             What
             though
             true
             prayer
             please
             God
             ?
             doth
             it
             therefore
             satisfie
             his
             iustice
             ?
             Whom
             doth
             it
             not
             please
             ,
             that
             hee
             which
             hath
             offended
             ,
             should
             craue
             pardon
             ?
             yet
             is
             not
             this
             a
             satisfaction
             to
             iustice
             .
             Dauid
             and
             Manasses
             lamented
             their
             sinnes
             ,
             and
             called
             vpon
             God
             for
             mercie
             ,
             but
             what
             scripture
             saith
             ,
             they
             satisfied
             for
             their
             sinnes
             by
             so
             doing
             ?
             It
             were
             an
             easy
             matter
             to
             satisfie
             iustice
             ,
             if
             intreating
             pardon
             would
             make
             satisfaction
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             It
             is
             all
             one
             as
             if
             they
             had
             said
             ,
             that
             a
             begger
             by
             asking
             of
             almes
             should
             deserue
             his
             almes
             :
             or
             ,
             that
             a
             debter
             by
             requesting
             his
             creditour
             to
             pardon
             his
             debt
             ,
             should
             thereby
             pay
             his
             debt
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             A
             begger
             doth
             not
             deserue
             his
             almes
             ;
             because
             he
             makes
             not
             this
             former
             kind
             of
             prayer
             ,
             *
             but
             the
             short
             fleight
             one
             of
             the
             Protestants
             from
             the
             lippes
             outward
             :
             The
             like
             we
             say
             of
             a
             debter
             ,
             whose
             creditor
             being
             a
             needie
             man
             ,
             will
             not
             be
             paid
             without
             mony
             ,
             but
             God
             who
             needs
             none
             of
             our
             goodnes
             ,
             highly
             esteemeth
             of
             a
             humble
             and
             contri●e
             hart
             ,
             grieued
             much
             for
             hauing
             sinned
             in
             the
             sight
             of
             God
             ,
             and
             humbly
             suing
             vnto
             him
             for
             pardon
             .
             To
             such
             a
             one
             he
             said
             .
             
               Did
               I
               not
               forgiue
               thee
               all
               thy
               debt
               ,
               because
               thou
               besough
               est
               me
               .
            
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Belike
             then
             if
             a
             begger
             do
             intreat
             an
             almes
             from
             his
             heart
             ,
             
             by
             a
             set
             speach
             ,
             as
             long
             as
             one
             of
             your
             Auemaryes
             ,
             he
             deserues
             that
             he
             asks
             .
             If
             he
             deserue
             it
             ,
             it
             is
             small
             charitie
             to
             giue
             it
             ,
             and
             iniustice
             not
             to
             gide
             it
             .
             What
             if
             the
             creditor
             be
             not
             a
             needy
             man
             ,
             and
             would
             be
             content
             to
             be
             paid
             his
             debt
             by
             a
             dayes
             labour
             ,
             which
             ,
             vpon
             the
             mans
             intreatie
             he
             releaseth
             also
             ,
             doth
             the
             detter
             satisfie
             by
             intreating
             ?
             
               God
               forgiues
               vpon
               intreatie
               ,
               therefore
               intreating
               makes
               satisfaction
               .
            
             These
             loose
             consequences
             fall
             asunder
             of
             themselues
             without
             touching
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Secondly
             ,
             fasting
             is
             a
             thing
             indifferent
             ,
             of
             the
             same
             nature
             with
             eating
             and
             drinking
             and
             of
             it selfe
             conferreth
             nothing
             to
             the
             obtainement
             of
             the
             kingdome
             of
             heauen
             ,
             no
             more
             then
             eating
             and
             drinking
             doth
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             What
             an
             Epicurian
             ,
             and
             fleshly
             Doctrine
             is
             this
             ?
             Why
             then
             did
             the
             
             Niniuits
             fast
             ,
             put
             on
             sack
             cloath
             ,
             and
             lie
             on
             the
             ground
             (
             all
             which
             bodily
             afflictions
             are
             reduced
             to
             fasting
             )
             rather
             then
             eate
             ,
             and
             drinke
             ,
             and
             presume
             of
             Gods
             mercie
             ,
             if
             the
             one
             had
             bin
             as
             acceptable
             to
             God
             as
             the
             other
             ?
             Why
             is
             S.
             
               Iohn
               Baptist
            
             commended
             for
             his
             rough
             garments
             and
             thinne
             diet
             ,
             if
             cherishing
             the
             flesh
             please
             God
             as
             well
             ,
             as
             punishing
             of
             it
             ?
             Christ
             saith
             expressely
             .
             
               That
               if
               vve
               fast
               in
               secret
               ,
               his
               heauenly
               Father
               vvill
               repay
               vs
               openly
               :
            
             Will
             he
             reward
             eating
             ,
             and
             drinking
             so
             liberally
             ?
             but
             of
             falling
             we
             shall
             haue
             a
             whole
             Chapter
             hereafter
             .
             Therefore
             Briefely
             I
             here
             conclude
             ,
             that
             this
             Doctrine
             tendeth
             to
             the
             establishment
             of
             the
             Kingdome
             of
             Atheists
             and
             Epicures
             ,
             whose
             sweet
             speech
             is
             .
             
               Let
               vs
               eate
               ,
               and
               let
               vs
               drinke
               ,
               for
               after
               death
               there
               is
               no
               pleasure
               .
            
             True
             :
             for
             such
             Belly-gods
             and
             th●●
             followers
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             a
             bad
             practise
             and
             foolish
             question
             are
             these
             of
             yours
             ?
             Master
             Perkins
             saith
             ,
             that
             fasting
             (
             of
             it selfe
             )
             conferres
             no
             more
             to
             the
             obtaining
             of
             heauen
             ,
             then
             eating
             doth
             .
             You
             leaue
             out
             the
             principall
             point
             in
             reporting
             his
             opinion
             ,
             and
             then
             you
             aske
             ,
             
               why
               the
               Niniuits
               fasted
               ,
               if
               eating
               be
               as
               acceptable
               to
               God
            
             (
             you
             must
             adde
             ,
             of
             it selfe
             )
             
               as
               fasting
            
             ?
             because
             though
             of
             it selfe
             it
             pleased
             not
             God
             ,
             yet
             as
             part
             of
             repentance
             it
             doth
             when
             it
             shewes
             humiliation
             and
             sorrow
             .
             But
             they
             might
             haue
             fasted
             long
             inough
             ,
             without
             being
             humbled
             ,
             and
             haue
             bin
             neuer
             awhit
             the
             neerer
             for
             it
             .
             But
             let
             it
             be
             granted
             ,
             that
             fasting
             did
             please
             God
             (
             of
             it selfe
             )
             as
             prayer
             doth
             ,
             will
             you
             thereupon
             conclude
             that
             therefore
             it
             satisfies
             
             Gods
             iustice
             ?
             Proue
             the
             consequence
             ;
             
               Iohn
               Baptist
            
             is
             described
             to
             haue
             liued
             vpon
             such
             meate
             as
             the
             place
             where
             he
             abode
             did
             ordinarily
             afford
             ,
             but
             it
             is
             not
             said
             that
             he
             vsed
             a
             thin
             diet
             ,
             much
             lesse
             is
             he
             commended
             for
             it
             ,
             as
             if
             the
             thing
             (
             of
             it selfe
             )
             had
             pleased
             God.
             It
             was
             fit
             for
             him
             ,
             by
             the
             extraordinarie
             direction
             of
             Gods
             spirit
             ,
             to
             follow
             such
             an
             austere
             course
             of
             life
             ,
             not
             to
             satisfie
             for
             any
             punishment
             ,
             but
             q
             to
             make
             the
             Israelites
             the
             more
             carefully
             attend
             so
             extraordinary
             a
             mans
             preaching
             .
             The
             r
             reward
             that
             God
             will
             giue
             to
             them
             that
             in
             priuate
             repent
             of
             their
             sinnes
             with
             fasting
             ,
             is
             not
             because
             fasting
             (
             of
             it selfe
             )
             pleaseth
             him
             ,
             but
             for
             that
             such
             fasting
             is
             part
             of
             their
             repentance
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Thirdly
             and
             lastly
             almes
             deedes
             cannot
             be
             works
             of
             satisfaction
             for
             sinnes
             .
             For
             when
             wee
             giue
             them
             as
             we
             ought
             ,
             wee
             doe
             but
             our
             dutie
             ,
             whereunto
             wee
             are
             bound
             .
             And
             we
             may
             as
             well
             say
             ,
             that
             a
             man
             by
             paying
             one
             debt
             may
             discharge
             another
             :
             as
             to
             say
             that
             by
             doing
             his
             dutie
             he
             may
             satisfie
             Gods
             iustice
             for
             the
             punishment
             of
             his
             sinnes
             .
             These
             we
             confesse
             be
             fruits
             of
             faith
             ,
             but
             yet
             are
             they
             no
             workes
             of
             satisfaction
             :
             but
             the
             onely
             and
             all-sufficient
             satisfaction
             made
             to
             Gods
             iustice
             for
             our
             sins
             ,
             is
             to
             bee
             found
             in
             the
             person
             of
             Christ
             ,
             being
             procured
             by
             the
             merit
             of
             his
             death
             ,
             and
             his
             obedience
             .
             And
             thus
             our
             doctrine
             touching
             satisfaction
             is
             cleared
             :
             and
             it
             is
             to
             be
             learned
             carefully
             of
             our
             common
             people
             ,
             because
             the
             opinion
             of
             humane
             satisfaction
             is
             naturall
             ,
             and
             sticks
             fast
             in
             the
             heart
             of
             naturall
             men
             .
             Hereupon
             when
             any
             haue
             sinned
             ,
             and
             feele
             touch
             of
             conscience
             any
             way
             ,
             their
             manner
             is
             ,
             then
             to
             performe
             some
             outward
             humiliation
             and
             repentance
             ,
             thinking
             thereby
             to
             stop
             the
             mouth
             of
             conscience
             ,
             and
             by
             doing
             some
             ceremoniall
             duties
             to
             appease
             the
             wrath
             of
             God
             for
             their
             sinnes
             .
             Yea
             ,
             many
             thinke
             to
             satisfie
             Gods
             iustice
             
             by
             repeating
             the
             Creede
             ,
             the
             Lords
             prayer
             ,
             and
             the
             tenne
             Commandements
             ,
             so
             foolish
             are
             they
             in
             this
             kinde
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             A
             man
             might
             suppose
             ,
             that
             this
             man
             were
             pretely
             well
             seene
             in
             Carolo
             
             Bussone
             ,
             that
             thus
             ruffleth
             in
             graue
             matters
             with
             his
             simple
             Similes
             .
          
           
             If
             the
             similies
             were
             as
             simple
             as
             your
             answers
             to
             them
             ,
             a
             man
             should
             lose
             both
             his
             time
             and
             his
             labour
             to
             reade
             either
             of
             them
             ,
             shew
             their
             vnfitnes
             for
             the
             purpose
             ,
             if
             you
             can
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             Almesdeeds
             redeeme
             our
             sinnes
             ,
             purge
             vs
             from
             them
             ,
             and
             make
             
             all
             things
             clean
             vnto
             vs
             ,
             hath
             bin
             already
             proued
             out
             of
             holy
             scriptures
             ,
             I
             will
             ioyne
             thereunto
             this
             one
             testimonie
             of
             that
             worthy
             Maityr
             Saint
             
               Cyprian
               .
               Our
               frailtie
               could
               not
               tell
               vvhat
               to
               doe
               ,
               vulesse
               the
               goodnes
               of
               God
               ,
               by
               teaching
               vs
               the
               vvorkes
               of
               iustice
               and
               mercy
               ,
               had
               shevved
               vs
               a
               certaine
               vvay
               of
               preseruing
               our
               saluation
               ,
               which
               is
               ,
               that
               vvith
               Almesdeeds
               we
               might
               vvash
               cleane
               avvay
               the
               filth
               of
               sins
               ,
               vvhich
               vve
               had
               contracted
               after
               Baptisme
               .
            
             The
             holie
             Ghost
             speaketh
             in
             the
             Scripture
             ,
             and
             saith
             .
             
               Sinnes
               are
               purged
               by
               almesdeeds
               and
               saith
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Cyprian
             intending
             to
             exhort
             all
             men
             to
             almes
             deeds
             ,
             is
             somewhat
             too
             farre
             caried
             with
             his
             earnestnes
             to
             perswade
             ,
             especiallie
             since
             he
             ascribes
             to
             it
             the
             purging
             of
             sin
             ,
             whereas
             it
             can
             reach
             no
             farther
             at
             the
             vttermost
             by
             your
             doctrine
             ,
             then
             to
             satisfie
             for
             the
             temporall
             punishment
             .
             His
             proofe
             s
             out
             of
             scripture
             is
             not
             there
             to
             be
             found
             ,
             for
             though
             your
             vulgar
             translation
             haue
             it
             ,
             yet
             it
             is
             not
             in
             the
             originall
             ,
             nor
             in
             your
             t
             interlinear
             Bible
             ,
             nor
             in
             Montanus
             ,
             nor
             in
             the
             Chaldee
             Paraphrase
             ,
             nor
             in
             Vatablus
             .
             The
             Greek
             seemes
             to
             haue
             had
             it
             added
             out
             of
             the
             u
             Apocryphall
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             to
             M.
             
               Perkins
               Simile
            
             .
             We
             deny
             that
             a
             man
             is
             bound
             to
             giue
             all
             the
             almes
             that
             he
             can
             :
             We
             are
             bound
             to
             giue
             that
             which
             we
             may
             well
             spare
             ,
             when
             there
             is
             great
             want
             :
             But
             almes
             (
             which
             is
             a
             part
             of
             satisfaction
             )
             is
             not
             giuen
             out
             of
             our
             superfluity
             ,
             but
             spared
             from
             our
             necessarie
             vses
             .
             And
             is
             many
             times
             bestowed
             ,
             when
             there
             is
             no
             such
             great
             need
             ,
             vpon
             building
             Schooles
             ,
             Colledges
             ,
             Hospitals
             ,
             and
             Chappels
             ,
             And
             this
             may
             
             serue
             to
             answere
             M.
             
               Perkins
               Similes
            
             against
             these
             three
             workes
             of
             satisfaction
             :
             If
             any
             man
             desire
             to
             know
             why
             wee
             make
             speciall
             reckoning
             of
             these
             three
             workes
             ,
             it
             is
             principally
             for
             two
             causes
             :
             First
             ,
             we
             being
             to
             satisfie
             ,
             must
             performe
             it
             with
             such
             things
             ,
             as
             be
             our
             owne
             ,
             which
             be
             of
             three
             sorts
             ,
             either
             they
             belong
             to
             our
             soule
             ,
             or
             to
             our
             body
             ,
             or
             to
             our
             externall
             goods
             ;
             the
             goods
             of
             our
             mind
             ,
             we
             offer
             to
             God
             by
             prayer
             ,
             by
             fasting
             ,
             and
             other
             bodily
             discipline
             ,
             we
             exhibite
             vnto
             him
             ,
             
               A
               liuing
               hoast
               ,
               holy
               and
               pleasing
               God.
            
             By
             Almesdeeds
             we
             make
             him
             an
             agreeable
             present
             
             
             of
             our
             goods
             .
             Secondly
             ,
             all
             sinne
             as
             S.
             Iohn
             teacheth
             ,
             may
             be
             reduced
             
             to
             three
             principall
             heads
             .
             
               The
               concupiscence
               of
               the
               flesh
            
             :
             that
             is
             heacherie
             ,
             which
             is
             cooled
             by
             fasting
             and
             such
             like
             afflicting
             of
             the
             bodie
             ;
             
               Concupiscence
               of
               the
               eyes
            
             ,
             Couetousnes
             ,
             which
             is
             purged
             and
             chased
             away
             by
             almesdeeds
             :
             
               And
               pride
               of
               life
            
             ,
             which
             is
             suppressed
             by
             humble
             prayer
             ,
             and
             often
             meditation
             of
             our
             owne
             miseries
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               When
               we
               giue
               almes
               ,
               as
               we
               ought
            
             (
             saith
             Master
             
               Perkins
               )
               we
               doe
               but
               our
               dutie
               .
            
             You
             answer
             ,
             that
             we
             are
             not
             bound
             to
             giue
             all
             the
             almes
             we
             can
             .
             Is
             this
             to
             gainsay
             him
             ?
             We
             are
             bound
             to
             spare
             ,
             euen
             from
             our
             necessarie
             vse
             ,
             when
             the
             necessitie
             of
             our
             brethren
             requires
             it
             .
             He
             that
             hath
             no
             more
             meate
             than
             to
             fill
             his
             owne
             belly
             ,
             is
             bound
             to
             giue
             his
             brother
             part
             of
             it
             ,
             if
             he
             see
             him
             readie
             to
             starue
             .
             As
             for
             other
             giuing
             ,
             when
             we
             cannot
             spare
             that
             wee
             giue
             ,
             and
             there
             is
             no
             necessitie
             ,
             it
             is
             so
             farre
             from
             being
             a
             satisfaction
             for
             old
             sins
             ,
             that
             it
             is
             a
             committing
             of
             new
             .
             But
             whence
             comes
             this
             distinction
             ?
             It
             is
             not
             either
             in
             Cyprian
             ,
             or
             in
             Toby
             ,
             or
             that
             place
             thrust
             into
             the
             book
             of
             Toby
             .
             And
             out
             of
             question
             it
             was
             not
             Daniels
             meaning
             ,
             that
             King
             Nebuchadnezzar
             should
             giue
             to
             the
             poore
             ,
             so
             that
             he
             should
             come
             into
             want
             himselfe
             by
             giuing
             ;
             Neither
             (
             I
             thinke
             )
             can
             you
             prooue
             it
             was
             our
             Sauiours
             meaning
             ,
             when
             he
             exhorted
             the
             Pharisies
             to
             almes
             deedes
             .
             But
             doe
             you
             not
             perceiue
             that
             you
             marre
             all
             by
             this
             doctrine
             ?
             Who
             will
             giue
             any
             thing
             at
             his
             death
             to
             your
             Monasteries
             ,
             if
             he
             may
             not
             by
             giuing
             make
             some
             satisfaction
             ?
             And
             what
             satisfaction
             ▪
             can
             then
             be
             made
             ,
             when
             a
             man
             giues
             all
             of
             superfluitie
             ,
             as
             hauing
             need
             of
             nothing
             ?
             There
             must
             be
             some
             helpe
             thought
             on
             for
             this
             matter
             ,
             or
             all
             will
             be
             naught
             .
             That
             which
             followes
             ,
             presumes
             there
             must
             be
             satisfaction
             made
             ,
             and
             shewes
             why
             you
             thinke
             those
             the
             fittest
             meanes
             for
             to
             satisfie
             by
             .
             But
             where
             the
             foundation
             is
             ouerthrowne
             ,
             what
             shall
             wee
             neede
             to
             thrust
             at
             the
             building
             .
             Onely
             I
             will
             adde
             here
             in
             the
             end
             of
             this
             discourse
             ,
             a
             few
             ,
             of
             many
             meanes
             ,
             for
             the
             procuring
             of
             pardon
             by
             satisfaction
             .
             Pope
             Iohn
             the
             22.
             granted
             seuen
             hundred
             yeeres
             of
             pardon
             to
             euery
             one
             ,
             that
             should
             kisse
             three
             times
             the
             measure
             of
             our
             Ladies
             foote
             (
             as
             
             you
             call
             her
             )
             and
             should
             say
             deuoutly
             three
             Auemaries
             to
             her
             blessed
             honour
             and
             worship
             .
             The
             measure
             is
             to
             be
             had
             
             in
             Spayne
             ,
             printed
             together
             with
             the
             graunt
             of
             pardon
             ,
             I
             haue
             caused
             it
             to
             be
             printed
             and
             inserted
             in
             this
             place
             .
          
           
             
               Monstra
               te
               esse
               Matrem
               :
               sumat
               per
               te
               preces
               .
            
          
           
           
             
               Qui
               〈◊〉
               nobis
               N●…
               tus
               tulit
               〈◊〉
               se
               tuus
               .
            
          
           
             Shew
             thy selfe
             to
             be
             a
             Mother
             :
             let
             him
             by
             thy
             mediation
             receiue
             our
             prayers
             .
          
           
             Who
             f●…
             our
             sak●…
             vouchs●…
             to
             be
             th●…
             Sonne
             .
          
           
           
           
             
               El
               Papa
               Iuan
               22.
               
               Concedio
               a
               quien
               besare
               esta
               medida
               tres
               vezos
               ,
               y
               rezare
               tres
               Aue
               Marias
               deuotamente
               ,
               a
               su
               bendito
               honor
               y
               reuerencia
               ,
               gana
               setecientos
               an̄os
               de
               perdon
               .
               Y
               es
               libre
               de
               muchos
               peligros
               .
            
             Teniendo
             la
             Bula
             de
             la
             santa
             Cruzada
             .
             
               Impressa
               con
               licencia
               .
               Dirigida
               a
               la
               deuocion
               del
               Cauallero
               de
               Gracia
               .
            
             Pope
             Iohn
             the
             22.
             granted
             to
             euery
             one
             ,
             that
             shal
             kisse
             this
             measure
             three
             times
             ,
             and
             shall
             say
             three
             Aue-Maries
             deuoutelie
             to
             her
             honour
             and
             worship
             ,
             to
             haue
             seuen
             hundred
             yeeres
             of
             pardon
             ;
             and
             to
             be
             free
             from
             many
             dangers
             ;
             alwaies
             prouided
             that
             he
             haue
             the
             Bull
             of
             the
             holy
             Cruzada
             .
             Printed
             by
             authoritie
             ,
             directed
             to
             the
             deuotion
             of
             the
             Knight
             of
             Grace
             .
          
           
           
           
             
               Sixtus
               the
               4.
               granted
               to
               all
               them
               that
               deuoutly
               say
               a
               short
            
             
             prayer
             (
             beginning
             Aue
             Maria
             mater
             Dei
             )
             
               before
               the
               image
               of
               our
               Ladie
               ,
               the
               summe
               of
               eleuen
               hundred
               yeeres
               of
               pardon
               .
            
          
           
             
               He
               that
               shall
               deuoutly
               say
               that
               prayer
            
             (
             Obsecro
             te
             Domina
             )
             &c.
             
               before
               our
               Ladie
               of
               Pitie
               ,
               she
               will
               shew
               him
               her
               blessed
               visage
               ,
               and
               warne
               him
               the
               day
               and
               houre
               of
               his
               death
               ,
               and
               in
               his
               last
               end
               the
               Angels
               of
               God
               shall
               yeeld
               his
               soule
               to
               heauen
               ,
               and
               he
               shall
               obtaine
               fiue
               hundred
               yeeres
               ,
               and
               so
               many
               Lents
               of
               pardon
               ,
            
             
             
               granted
               by
               fiue
               Popes
            
             .
             Enough
             for
             failing
             .
          
           
             
               Sixtus
               the
               Pope
               to
               euery
               one
               (
               being
               in
               the
               state
               of
               grace
               ,
               which
            
             
             
               must
               be
               obserued
               )
               that
               shall
               say
               (
               in
               the
               morning
               ,
               after
               three
               tellings
               of
               the
               Aue-bell
               )
               three
               times
               the
               whole
               salutation
               of
               our
               Ladie
               ,
               granted
               for
               euery
               time
               so
               doing
               ,
               of
               the
               spirituall
               treasure
               of
               holy
               Church
               three
               hundred
               daies
               of
               pardon
               .
            
             Toties
             quoties
             .
             
          
           
             
               These
               be
               fist●●ene
               Oos
               ,
               which
               S.
               Briget
               was
               wont
               to
               say
               ,
               &c.
               who
               so
               say
               these
               a
               whele
               yeere
               ,
               shall
               deliuer
               fifteene
               soules
               out
               of
               Purg●…
               of
               his
               next
               kinred
               ,
               and
               conuert
               other
               fifteene
               sinners
               to
               goodlife
               ,
               and
               other
               fifteene
               righteous
               men
               of
               his
               kinde
               ,
               shall
               perseuere
               in
               good
               life
               .
            
          
           
             
               To
               all
               them
               ,
               that
               before
               this
               Image
               of
               Pitie
               ,
               deuoutly
               say
               fiue
               Pater
               nosters
               ,
               and
               fiue
               Aues
               ,
               and
               a
               Credo
               ,
               pitiously
               beholding
               these
               armes
               of
               Christs
               passion
               ,
               are
               granted
               thirtie
               two
               thousand
               ,
               seuen
               hundred
               ,
               fiftie
               fiue
               yeeres
               of
               pardon
               .
            
          
           
             
               Sixtus
               the
               4.
               made
               the
               fourth
               and
               fifth
               prayers
               ,
               and
               hath
            
             *
             
               done
               bulled
               his
               foresaid
               pardon
            
             .
          
           
             
               Iohn
               the
               22.
               hath
               granted
               to
               all
               ,
               that
               deuoutly
               say
               this
               prayer
               ,
               after
               the
               eleuation
               of
               our
               Lord
               Iesus
               Christ
               ,
               three
               thousand
               daies
               of
               pardon
               for
               deadly
               sinnes
               .
            
          
           
             
               Boniface
               the
               6.
               granted
               tenne
               thousand
               yeeres
               of
               pardon
               ,
               vpon
               the
               saying
               of
               another
               prayer
               ,
               betweene
               the
               eleuation
               ,
               and
               the
               three
               Agnus
               Deis
               .
            
          
           
             
               Sixtus
               the
               4.
               hath
               granted
               to
               all
               them
               that
               be
               in
               the
               state
               of
            
             
             
               grace
               ,
               saying
               this
               prayer
               following
               ,
               immediatly
               after
               the
               eleuation
               of
               the
               bodie
               of
               our
               Lord
               ,
               cleane
               remission
               of
               all
               their
               sinnes
               perpetually
               enduring
               .
            
          
           
             
               And
               Iohn
               the
               3.
               hath
               granted
               to
               all
               them
               that
               deuoutly
               say
               the
               same
               prayer
               before
               the
               Image
               of
               our
               Lord
               crucified
               ,
               as
               many
               
               daies
               of
               pardon
               ,
               as
               there
               were
               wounds
               in
               the
               bodie
               of
               our
               Lord
               ,
               in
               of
               the
               time
               of
               his
               bitter
               passion
               ;
               the
               which
               were
            
             5465.
             
             
          
           
             
               Who
               that
               deuoutly
               say
               these
               prayers
               ,
               shall
               obtaine
               tenne
               hundred
               thousand
               yeeres
               of
               pardon
               for
               deadly
               sinnes
               :
               granted
               by
               Iohn
               the
            
             22.
             
          
           
             
               Who
               that
               deuoutly
               with
               a
               contrite
               heart
               daily
               say
               this
               Orison
               ;
               if
               he
               be
               that
               day
               in
               the
               state
               of
               eternall
               damnation
               ,
               then
               this
               eternall
               paine
               shall
               be
               changed
               him
               into
               temporall
               paine
               of
               Purgatorie
               ;
               then
               ,
               if
               he
               haue
               deserued
               the
               paine
               of
               Purgatorie
               ,
               it
               shall
               be
               forgotten
               and
               forgiuen
               ,
               thorough
               the
               infinite
               mercie
               of
               God.
               
            
          
           
             But
             ,
             that
             I
             may
             not
             tire
             the
             reader
             ,
             and
             make
             him
             cast
             his
             gorge
             at
             such
             abominations
             ,
             which
             are
             Popish
             satisfactions
             for
             sinnes
             ,
             I
             will
             giue
             you
             a
             view
             of
             the
             number
             of
             yeeres
             for
             which
             pardon
             is
             graunted
             in
             this
             one
             booke
             ,
             viz.
             *
             1076832.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             now
             to
             knit
             vp
             this
             question
             .
             Let
             vs
             heare
             briefly
             what
             the
             best
             learned
             ,
             and
             purest
             antiquity
             hath
             taught
             of
             this
             satisfaction
             done
             by
             man
             ,
             and
             because
             M.
             Perkins
             began
             with
             Tertullian
             ,
             omitting
             his
             auncients
             .
             Let
             vs
             first
             heare
             what
             he
             saith
             of
             it
             in
             his
             booke
             of
             penance
             .
             Hovv
             
             
               foolish
               is
               it
            
             (
             saith
             he
             )
             
               not
               to
               fulfill
               our
               penance
               ,
               and
               yet
               to
               expect
               pardon
               of
               our
               sinnes
               ,
               this
               is
               not
               to
               tender
               the
               price
               ,
               and
               yet
               to
               put
               out
               a
               hand
               for
               the
               revvard
               :
               for
               God
               hath
               decreed
               to
               set
               the
               pardon
               at
               this
               price
               :
               he
               proposeth
               impunity
               to
               be
               redeemed
               vvith
               this
               recompence
               of
               penance
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             is
             but
             a
             tricke
             ,
             to
             make
             a
             shew
             ,
             as
             if
             Master
             Perkins
             had
             omitted
             some
             ancienter
             than
             Tertullian
             ,
             which
             else
             you
             could
             haue
             alleaged
             .
             But
             who
             is
             so
             little
             acquainted
             with
             your
             courses
             ,
             that
             he
             knowes
             not
             we
             haue
             here
             the
             best
             you
             can
             bring
             ?
          
           
             Tertullian
             ,
             as
             the
             ancient
             writers
             generally
             ,
             speakes
             of
             repentance
             ,
             without
             which
             it
             is
             vnreasonable
             and
             vaine
             to
             looke
             for
             pardon
             .
             Now
             ,
             whereas
             they
             mention
             ,
             and
             vrge
             oftentimes
             the
             outward
             workes
             ,
             it
             was
             ,
             because
             without
             them
             ,
             neither
             the
             Church
             could
             be
             satisfied
             ,
             and
             men
             would
             easily
             deceiue
             themselues
             with
             an
             opinion
             of
             repentance
             ;
             or
             at
             the
             most
             with
             some
             slight
             thinking
             vpon
             ,
             and
             grieuing
             for
             their
             sinnes
             .
             This
             appeares
             in
             x
             that
             very
             place
             immediatly
             after
             :
             
               Therefore
               if
               they
               that
               sell
               ,
               first
               trie
               the
               coyne
               
               which
               they
               are
               to
               receiue
               ,
               that
               it
               be
               not
               clipt
               ,
               nor
               washt
               ,
               nor
               countenfeit
               ,
               we
               may
               well
               thinke
               that
               God
               will
               first
               make
               triall
               of
               the
               repentance
               ,
               especially
               since
               he
               is
               to
               grant
               vs
               so
               great
               a
               reward
               of
               eternall
               life
               .
               But
               let
               vs
               deferre
               the
               truth
               of
               repentance
               a
               while
               .
            
             By
             which
             words
             it
             is
             plaine
             ,
             that
             Tertullian
             speakes
             of
             testifying
             our
             repentance
             to
             be
             true
             ,
             by
             those
             outward
             signes
             of
             it
             ,
             which
             doe
             ordinarily
             accompanie
             it
             where
             it
             is
             true
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             His
             equall
             in
             standing
             ,
             and
             better
             in
             learning
             Origen
             ,
             thus
             discourseth
             .
             
             
               See
               our
               good
               Lord
               tempering
               mercy
               vvith
               seuerity
               ,
               and
               vveighing
               the
               measure
               of
               the
               punishment
               in
               a
               iust
               and
               mercifull
               balance
               :
               he
               deliuereth
               not
               vp
               a
               sinner
               for
               euer
               .
               But
               looke
               hovv
               long
               time
               thou
               knovvest
               thy selfe
               to
               haue
               offended
               ,
               so
               long
               doe
               thou
               humble
               thy selfe
               to
               God
               ,
               and
               satisfie
               him
               in
               the
               confession
               of
               penance
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             which
             I
             answered
             before
             of
             Tertullian
             ,
             is
             made
             good
             by
             this
             place
             of
             Origen
             :
             that
             repentance
             is
             the
             satisfaction
             they
             required
             .
             
               Looke
               not
            
             (
             saith
             y
             
               Origen
               )
               immediatly
               vpon
               the
               former
               words
               ,
               That
               Chusarsacon
               should
               humble
               thee
               ,
               and
               necessitie
               driue
               thee
               (
               spight
               of
               thy
               teeth
               )
               to
               repentance
               :
               but
               preuent
               thou
               this
               tormentors
               hands
               :
               because
               if
               thou
               amend
               and
               correct
               thy selfe
               ,
               God
               is
               pitifull
               and
               mercifull
               ,
               who
               will
               temper
               reuenge
               toward
               him
               that
               hath
               preuented
               it
               by
               repentance
               .
            
             So
             that
             it
             is
             not
             satisfaction
             ,
             but
             amendment
             that
             God
             lookes
             for
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             glorious
             Martyr
             ,
             and
             most
             learned
             Arch-Bishop
             S.
             Cyprian
             ,
             is
             vvonderfull
             vehement
             against
             them
             ,
             that
             vvould
             not
             haue
             seuere
             penance
             done
             ,
             by
             such
             as
             fel
             in
             persecution
             ,
             saying
             .
             
               That
               such
               indiscreet
               men
               ,
               labour
               tooth
               and
               nayle
               ,
               that
               satisfaction
               be
               not
               done
               to
               God
               ,
               highly
               offended
               against
               thē
               .
            
             And
             saith
             further
             ,
             
               That
               he
               who
               withdraweth
               our
               brethren
               from
               these
               workes
               of
               satisfaction
               ,
               doth
               miserably
               deceiue
               them
               ,
               causing
               them
               that
               might
               doe
               true
               penance
               ,
               and
               satisfie
               God
               their
               mercifull
               Father
               ,
               vvith
               their
               prayer
               and
               vvorkes
               ,
               to
               perish
               dayly
               .
            
             And
             to
             be
             more
             and
             more
             seduced
             to
             their
             further
             damnation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             former
             testimony
             out
             of
             *
             Cyprian
             is
             falsely
             alleaged
             .
             The
             words
             are
             these
             :
             
               Our
               brotherhood
               is
               deceiued
               by
               certaine
               amongst
               you
               ,
               who
               while
               they
               desired
               to
               be
               plausible
               ,
               without
               regard
               of
               restoring
            
             z
             
               health
               ,
               doe
               more
               hurt
               them
               that
               are
               fallen
               .
            
             There
             is
             no
             word
             of
             satisfaction
             to
             God.
             The
             case
             was
             this
             ,
             certaine
             Christians
             had
             fallen
             from
             the
             profession
             of
             religion
             in
             time
             of
             persecution
             ,
             who
             were
             restored
             to
             the
             enioying
             of
             the
             word
             and
             Sacraments
             ,
             before
             they
             had
             sufficiently
             
             repented
             ,
             and
             testified
             their
             repentance
             to
             the
             congregation
             .
             
               By
               this
               presumption
               and
               rashnes
               in
               receiuing
               these
               men
               ;
               the
               honour
               of
               the
               Martyrs
               ,
               shame
               of
               the
               Confessors
               ,
               and
               the
               peace
               of
               all
               the
               people
            
             (
             as
             Cyprian
             saith
             )
             
               were
               disturbed
            
             .
             He
             therefore
             writ
             this
             epistle
             ,
             against
             that
             bad
             practise
             of
             admitting
             them
             that
             had
             denied
             Christ
             ,
             to
             the
             Sacrament●
             ,
             before
             either
             the
             Church
             were
             satisfied
             ,
             or
             these
             men
             had
             repented
             toward
             God
             ,
             as
             was
             meete
             .
             Whereby
             it
             came
             to
             passe
             ,
             that
             whereas
             by
             being
             held
             out
             ,
             they
             might
             haue
             been
             brought
             to
             true
             repentance
             ,
             by
             this
             hastie
             receiuing
             of
             them
             they
             made
             light
             of
             their
             grieuous
             sinnes
             ,
             and
             remained
             in
             state
             of
             damnation
             .
             Which
             is
             the
             very
             thing
             ,
             that
             Cyprian
             affirmes
             ,
             in
             the
             other
             testimonie
             ,
             which
             followes
             in
             the
             same
             epistle
             ,
             presently
             
             after
             the
             amplifying
             of
             the
             sinne
             ,
             by
             certaine
             places
             of
             Scripture
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Basil
             saith
             .
             
               Looke
               to
               thy selfe
               ,
               that
               according
               to
               the
               proportion
               of
               thy
               fault
               ,
               thou
               maist
               hence
               also
               borrovv
               some
               helpe
               of
               recouering
               thy
               health
               .
               Is
               it
            
             
             
               a
               great
               and
               grieuous
               offence
               ?
               it
               hath
               then
               need
               of
               much
               confession
               ,
               bitter
               teares
               ,
               a
               sharpe
               combat
               of
               vvatching
               ,
               and
               vncessant
               and
               continued
               fasting
               :
               if
               the
               offence
               vvere
               light
               and
               more
               tollerabte
               ,
               yet
               let
               the
               penance
               be
               equall
               vnto
               it
               .
            
          
           
             a
             Basil
             saith
             no
             more
             than
             we
             grant
             ;
             
               That
               our
               repentance
               must
               be
               proportionable
               to
               our
               sinne
               .
            
             If
             you
             gather
             from
             thence
             that
             we
             must
             satisfie
             God
             therby
             ,
             I
             deny
             your
             consequence
             .
             The
             end
             is
             ,
             that
             wee
             may
             become
             more
             carefull
             of
             sinning
             ,
             and
             more
             truly
             humbled
             ,
             to
             increase
             our
             thankfulnes
             to
             God
             ,
             for
             pardoning
             vs.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Gregory
             Nazianzen
             saith
             ,
             
               It
               is
               as
               great
               an
               euill
               to
               pardon
               vvithout
               some
               punishment
               ,
               as
               to
               punish
               vvithout
               all
               pittie
               .
               For
               as
               that
               doth
               loose
               the
            
             
             
               bridle
               to
               all
               licentiousnes
               ,
               so
               this
               doth
               straine
               it
               too
               much
               .
            
          
           
             
               By
               compassion
               on
               the
               poore
               and
               faith
               ,
               sinnes
               are
               purged
               ,
               therefore
               let
               vs
               be
               cleansed
               by
               this
               compassion
               ,
               let
               vs
               scoure
               out
               the
               spots
               and
               filth
               of
               our
               soules
               vvith
               this
               egregious
               herbe
               ,
               that
               makes
               it
               vvhite
               ,
               some
               as
               vvoole
               ,
               others
               as
               snovv
               ,
               according
               to
               the
               proportion
               of
               euery
               mans
               compassion
               and
               almes
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             b
             Nazianzens
             end
             of
             requiring
             punishment
             (
             as
             himselfe
             makes
             it
             plaine
             )
             is
             the
             restraining
             of
             vs
             from
             sinning
             :
             but
             this
             prooues
             not
             ,
             that
             wee
             can
             ,
             or
             must
             satisfie
             for
             the
             temporall
             punishment
             of
             our
             sinnes
             to
             God.
             For
             this
             effect
             may
             easily
             be
             wrought
             in
             vs
             ,
             though
             wee
             be
             not
             pu●t
             vp
             with
             a
             
             conceit
             of
             our
             abilitie
             to
             satisfie
             .
             What
             is
             it
             that
             should
             encourage
             vs
             ,
             but
             hope
             of
             immunitie
             ?
             But
             neither
             do
             we
             promise
             ,
             nor
             can
             any
             man
             looke
             for
             freedome
             in
             this
             case
             .
             For
             though
             God
             looke
             not
             for
             any
             further
             satisfaction
             than
             our
             Sauiour
             Christ
             hath
             made
             him
             ,
             yet
             he
             will
             chastice
             our
             sins
             sharply
             ,
             for
             example
             to
             other
             men
             ,
             and
             our
             owne
             amendement
             .
          
           
             His
             other
             c
             speach
             is
             an
             earnest
             exhortation
             to
             compassion
             and
             mercy
             ,
             and
             (
             as
             
               Sixtus
               Senensis
            
             hath
             taught
             vs
             )
             may
             not
             be
             prest
             to
             the
             vttermost
             .
             There
             is
             no
             doubt
             ,
             but
             God
             likes
             of
             mercy
             and
             pitie
             on
             the
             poore
             very
             highly
             ,
             and
             rewards
             it
             with
             increase
             of
             grace
             euen
             in
             this
             life
             ,
             by
             which
             we
             may
             be
             said
             to
             finde
             fauour
             with
             God
             for
             the
             auoiding
             of
             diuers
             chastisements
             ,
             not
             because
             of
             their
             worth
             ,
             but
             for
             that
             the
             Lord
             by
             them
             gratiously
             takes
             knowledge
             that
             we
             haue
             a
             desire
             and
             care
             to
             please
             him
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Ambrose
             saith
             ,
             
               VVe
               haue
               many
               helpes
               vvhereby
               we
               may
               redeeme
               our
            
             
             
               sinnes
               ,
               ●ast
               thou
               mony
               ?
               Redeeme
               thy
               sinne
               ,
               not
               that
               our
               Lord
               is
               to
               be
               bought
               and
               so●●
               ,
               but
               thou
               thy selfe
               art
               sold
               by
               thy
               sinnes
               ,
               redeeme
               thy selfe
               vvith
               thy
               vvorkes
               ,
               redeeme
               thee
               vvith
               thy
               mony
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             d
             Ambrose
             hauing
             taught
             before
             ,
             that
             being
             redeemed
             by
             the
             blood
             of
             Christ
             ,
             we
             are
             not
             to
             haue
             to
             do
             with
             the
             works
             of
             the
             deuill
             ,
             and
             that
             if
             we
             do
             sinne
             ,
             he
             that
             once
             hath
             pardoned
             vs
             will
             not
             remember
             the
             wrongs
             we
             haue
             done
             him
             ,
             proceeds
             to
             exhort
             vs
             to
             the
             redeeming
             or
             satisfying
             for
             our
             sinnes
             ,
             by
             all
             outward
             meanes
             of
             true
             repentance
             ,
             and
             namely
             by
             vsing
             well
             the
             goods
             that
             God
             hath
             bestowed
             on
             vs
             :
             he
             that
             will
             presse
             this
             by
             the
             word
             ,
             may
             vrge
             satisfaction
             for
             sinne
             by
             it
             ,
             not
             only
             for
             punishment
             .
             
               Redeeme
               thy
               sinne
            
             .
             Beside
             ,
             you
             told
             vs
             before
             that
             satisfaction
             is
             not
             made
             ,
             but
             by
             that
             ,
             which
             is
             spared
             from
             our
             necessarie
             vses
             .
             Ambrose
             here
             speakes
             of
             abundance
             .
             Make
             (
             saith
             he
             )
             
               of
               the
               instrument
               of
               co●etousnes
               ,
               a
               help
               of
               mercy
               .
            
             And
             he
             brings
             that
             out
             of
             the
             e
             Prouerbs
             ,
             though
             misaplied
             ,
             
               A
               mans
               riches
               are
               his
               redemption
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             And
             ,
             
               Hovv
               could
               vve
               be
               saued
               ,
               vnlesse
               vve
               washed
               away
               our
               sinnes
               by
               fasting
               .
            
          
           
             f
             The
             other
             testimonie
             also
             speakes
             of
             washing
             away
             ,
             not
             
             satisfying
             for
             the
             punishment
             due
             to
             it
             in
             Purgatory
             .
             He
             that
             will
             reade
             the
             place
             ,
             and
             see
             the
             weake
             proofes
             that
             are
             brought
             for
             it
             ,
             will
             not
             greatly
             rely
             vpon
             the
             authoritie
             of
             the
             writer
             in
             that
             case
             ,
             yet
             I
             had
             rather
             expound
             this
             and
             such
             like
             passages
             ,
             of
             repentance
             so
             testified
             and
             assured
             to
             our selues
             and
             God
             ,
             then
             of
             satisfaction
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Hierom
             maketh
             Paula
             a
             blessed
             Matron
             say
             ,
             
               My
               face
               is
               to
               be
               dissigured
               ,
               which
               against
               the
               commandement
               of
               God
               I
               painted
               :
               my
               body
               is
               to
               be
               afflicted
               ,
               that
               hath
               taken
               so
               great
               pleasure
               :
               my
               often
               laughter
               ,
               is
               to
               be
               recompenced
               vvith
               continuall
               vveeping
               :
               my
               silkes
               and
               soft
               cloathing
               ,
               it
               to
               be
            
             
             
               chaunged
               into
               rough
               haire
            
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             like
             may
             be
             said
             to
             that
             of
             g
             Ierome
             ,
             and
             this
             beside
             ,
             that
             Paula
             had
             now
             resolued
             ,
             as
             it
             followeth
             in
             that
             place
             ,
             to
             giue
             hir selfe
             to
             please
             Christ
             ,
             and
             not
             the
             world
             ,
             which
             she
             could
             not
             well
             doe
             if
             she
             continued
             in
             the
             vanities
             thereof
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Read
             another
             Epistle
             of
             his
             to
             the
             same
             Eustochium
             ,
             about
             the
             preseruing
             of
             her
             virginity
             ,
             and
             see
             what
             penance
             himselfe
             did
             ,
             being
             a
             most
             vertuous
             young
             man.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             As
             for
             the
             penance
             (
             as
             you
             call
             it
             )
             that
             Ierome
             himselfe
             did
             ,
             it
             was
             not
             to
             satisfie
             Gods
             wrath
             for
             his
             sinnes
             ,
             but
             to
             subdue
             his
             owne
             corrupt
             affections
             ,
             which
             makes
             me
             the
             rather
             so
             expound
             the
             former
             of
             
               Paula
               .
               I
               subdued
            
             (
             saith
             he
             h
             in
             that
             place
             )
             
               the
               rebelling
               flesh
               ,
               by
               fasting
               diuers
               weekes
               .
            
             And
             afterward
             ,
             
               if
               they
               suffer
               this
            
             ,
             (
             that
             is
             as
             the
             place
             shewes
             ,
             if
             they
             be
             so
             tempted
             )
             
               who
               ,
               their
               body
               being
               consumed
               ,
               are
               assaulted
               by
               thoughts
               only
               ,
               what
               temptations
               is
               a
               virgin
               subiect
               to
               ,
               who
               liues
               in
               the
               abundance
               of
               delights
               ?
            
             Yea
             ,
             Ieromes
             whole
             epistle
             to
             hir
             ,
             perswades
             to
             the
             auoyding
             of
             courtly
             temptations
             ,
             by
             the
             forsaking
             of
             the
             place
             of
             danger
             ,
             not
             to
             satisfaction
             by
             penance
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Augustine
             saith
             ,
             
               He
               that
               is
               truly
               penitent
               ,
               lookes
               to
               nothing
               else
               ,
               then
               that
               he
               leaues
               not
               vnpunished
               the
               sinne
               vvhich
               he
               committed
               :
               For
               by
               that
            
             
             
               meanes
               ,
               not
               sparing
               our selues
               ,
               he
               vvhose
               high
               and
               iust
               iudgment
               no
               contemtuous
               person
               can
               escape
               ,
               doth
               spare
               vs.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             argument
             of
             the
             i
             epistle
             to
             Macedonius
             ,
             is
             the
             anowing
             of
             the
             priests
             praying
             for
             them
             ,
             who
             hauing
             sinned
             ,
             promise
             ecclesiasticall
             penance
             .
             The
             clause
             you
             alleage
             out
             of
             it
             makes
             nothing
             against
             vs
             ,
             who
             confesse
             ,
             that
             our
             looking
             
             into
             our
             owne
             faults
             ,
             and
             condemning
             our selues
             for
             them
             ,
             and
             (
             if
             you
             will
             )
             afflicting
             our
             minds
             and
             bodies
             to
             ,
             became
             we
             haue
             offended
             ,
             is
             many
             times
             an
             occasion
             that
             God
             withholds
             his
             hand
             from
             shiking
             .
             For
             his
             end
             being
             our
             reformation
             ,
             by
             the
             sight
             of
             our
             sinne
             ,
             and
             his
             iudgement
             due
             vnto
             it
             ,
             in
             the
             nature
             of
             the
             thing
             ,
             when
             this
             effect
             is
             alreadie
             wrought
             in
             vs
             ,
             to
             what
             purpose
             should
             God
             draw
             his
             sword
             to
             chastice
             ?
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             And
             
               he
               sheweth
               how
               that
               a
               penitent
               sinner
               doth
               come
               to
               the
               Priest
               ,
               and
               receiue
               of
               him
               the
               measure
               of
               his
               satisfaction
               .
            
          
           
             The
             very
             beginning
             of
             the
             k
             homily
             sheweth
             ,
             that
             it
             is
             true
             repentance
             Austin
             there
             intreates
             of
             ,
             because
             he
             proues
             the
             necessitie
             and
             profit
             of
             that
             which
             he
             there
             requires
             ,
             by
             those
             places
             of
             scripture
             which
             vrge
             humiliation
             ,
             and
             amplifies
             the
             parable
             of
             the
             Publican
             ,
             who
             was
             iustified
             in
             his
             humilitie
             ,
             rather
             then
             the
             Pharisie
             ,
             though
             he
             fasted
             twice
             a
             weeke
             ,
             and
             gaue
             tithes
             of
             all
             that
             he
             possessed
             .
             The
             end
             of
             comming
             to
             the
             priest
             ,
             Austin
             makes
             this
             ,
             that
             he
             may
             iudge
             whether
             the
             sinne
             require
             any
             publike
             satisfaction
             to
             be
             made
             to
             the
             Church
             ,
             or
             no
             ,
             
               that
               if
               his
               sinne
            
             (
             saith
             
               Austin
               )
               be
               not
               only
               to
               his
               great
               hurt
               ,
               but
               also
               to
               the
               offence
               of
               other
               ,
               and
               it
               seeme
               expedient
               to
               the
               priest
               ,
               for
               the
               benefit
               of
               the
               Church
               ,
               he
               may
               not
               refuse
               to
               do
               penance
               before
               many
               ,
               or
               euen
               before
               the
               whole
               multitude
               ,
               and
               not
               by
               shamefastnes
               adde
               pride
               to
               the
               deadly
               sore
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             he
             saith
             directly
             against
             our
             Protestants
             position
             ,
             
               That
               it
               is
               not
            
             
             
               sufficient
               to
               amend
               our
               manners
               ,
               and
               to
               depart
               from
               the
               euill
               vvhich
               vve
               haue
               committed
               ,
               vnlesse
               we
               do
               also
               satisfie
               God
               ,
               for
               those
               things
               which
               vve
               had
               done
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             How
             is
             this
             testimonie
             of
             l
             Austin
             against
             our
             position
             ?
             do
             we
             say
             it
             is
             inough
             to
             leaue
             sinne
             ,
             though
             we
             sorrow
             not
             for
             it
             ?
             nay
             do
             we
             not
             teach
             ,
             that
             no
             man
             can
             leaue
             that
             sin
             ,
             for
             which
             he
             is
             not
             truly
             and
             hartily
             grieued
             ,
             vnlesse
             perchance
             he
             change
             one
             sinne
             into
             another
             ?
             The
             satisfaction
             that
             God
             requires
             is
             that
             which
             Austin
             there
             describes
             out
             of
             the
             m
             Psalme
             ,
             
               The
               sacrifice
               to
               God
               is
               a
               troubled
               spirit
               ,
               an
               humble
               and
               contrite
               heart
               God
               will
               not
               despise
               .
            
             This
             is
             all
             that
             the
             Prophet
             whom
             he
             alleageth
             requires
             in
             that
             place
             .
             Austin
             
             addes
             almes
             ,
             which
             we
             willingly
             acknowledge
             as
             a
             sacrifice
             greatly
             pleasing
             God
             ,
             and
             fit
             to
             testifie
             true
             repentance
             ,
             that
             hauing
             found
             mercy
             at
             Gods
             hands
             ,
             we
             may
             also
             shew
             mercy
             to
             other
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Gregorie
             saith
             ,
             
               That
               sinnes
               are
               not
               only
               to
               be
               confessed
               ,
               but
               to
               be
               blotted
               out
               with
               the
               austerity
               of
               penance
               .
            
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             What
             saith
             n
             Gregory
             more
             then
             I
             haue
             oft
             acknowledged
             ?
             that
             we
             may
             not
             thinke
             it
             sufficient
             to
             confesse
             we
             haue
             sinned
             ,
             but
             must
             also
             bewaile
             our
             sinnes
             committed
             .
          
           
             I
             will
             close
             vp
             these
             testimonies
             ,
             with
             this
             sentence
             of
             our
             learned
             country-man
             venerable
             
               Bede
               :
               Delight
            
             (
             saith
             he
             )
             
               or
               desire
               to
               sinne
               ,
               vvhen
               we
               doe
               satisfaction
               is
               lightly
               purged
               by
               almesdeeds
               ,
               and
               such
               like
               :
               but
               consent
               is
               not
               rubbed
               out
               ,
               vvithout
               great
               penance
               :
               novv
               custome
               of
               sinning
               is
               not
               taken
               avvay
               ,
               but
               by
               a
               iust
               and
               heauie
               satisfaction
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             were
             ashamed
             to
             set
             downe
             Beades
             proofe
             of
             these
             three
             points
             ,
             least
             the
             weakenes
             of
             his
             reasons
             might
             lighten
             the
             waight
             of
             his
             authoritie
             .
             
               Delight
               in
               sinne
            
             (
             saith
             o
             
               Bede
               )
               is
               likened
               to
            
             Iairus
             
               daughter
               ,
               who
               was
               raised
               to
               life
               by
               the
               touching
               of
               her
               hand
               ,
            
             (
             he
             forgot
             that
             Christ
             bad
             her
             rise
             )
             
               so
               is
               that
               purged
               by
               almes
               ,
               and
               such
               like
               light
               satisfaction
               .
               Consent
               is
               signified
               by
               the
               yong
               man
               that
               was
               carying
               out
               to
               be
               buried
               ,
               and
               is
               not
               wiped
               out
               but
               by
               heauie
               penance
               .
            
             Will
             you
             heare
             his
             proofe
             ,
             
               for
               our
               Lord
               doth
               not
               reach
               out
               his
               hand
               to
               him
               ,
               but
               saith
               to
               him
               as
               it
               were
            
             p
             
               with
               a
               certaine
               mouing
               of
               him
               ,
               and
               grauitie
               ,
               yong
               man
               I
               say
               vnto
               thee
               arise
               .
               By
            
             Lazarus
             ,
             
               hauing
               lien
               foure
               dayes
               in
               the
               graue
               ,
               and
               stincking
               ,
               both
               the
               simple
               act
               ,
               and
               the
               custome
               of
               sinning
               is
               signified
               ,
               which
               is
               not
               taken
               away
               and
               pardoned
               ,
               but
               by
               a
               right
               and
               heauie
               satisfaction
               ,
               which
               is
               vnderstood
               by
               the
               lowdnes
               of
               our
               Lords
               voyce
               ,
               and
               his
               groning
               in
               spirit
               at
               the
               raising
               of
               him
               .
            
             As
             weake
             as
             this
             groundworke
             is
             to
             beare
             so
             waightie
             a
             building
             ,
             we
             will
             not
             offer
             to
             push
             at
             it
             ,
             if
             you
             will
             giue
             vs
             leaue
             to
             make
             that
             reasonable
             interpretation
             ,
             which
             I
             haue
             prooued
             to
             be
             intended
             by
             diuers
             of
             Beades
             auncients
             ,
             that
             he
             meanes
             only
             to
             teach
             vs
             ,
             that
             as
             sinnes
             differ
             in
             heinousnes
             ,
             so
             must
             our
             ret
             entance
             in
             waight
             and
             measure
             :
             if
             this
             like
             you
             not
             ,
             whatsoeuer
             damage
             this
             worke
             of
             Beade
             shall
             haue
             ,
             the
             fault
             shall
             be
             yours
             wholie
             ,
             and
             not
             ours
             at
             all
             .
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             if
             you
             please
             in
             few
             words
             ,
             to
             heare
             the
             Protestants
             works
             of
             penance
             and
             satisfaction
             :
             Insteed
             of
             our
             fasting
             ,
             and
             other
             corporall
             correction
             :
             they
             fall
             to
             eating
             ,
             and
             that
             of
             the
             best
             flesh
             they
             can
             get
             ,
             and
             take
             in
             the
             Lord
             ,
             all
             such
             bodely
             pleasure
             ,
             as
             the
             company
             of
             a
             woman
             will
             afford
             .
             In
             lieu
             of
             giuing
             almes
             to
             the
             poore
             ,
             they
             pill
             them
             by
             fines
             and
             vnreasonable
             rents
             :
             and
             by
             vsury
             and
             crafty
             bargaines
             ,
             are
             not
             ashamed
             to
             cousen
             their
             nearest
             kinne
             .
             Finally
             ,
             in
             place
             of
             prayer
             ,
             and
             washing
             away
             their
             owne
             sins
             by
             many
             bitter
             teares
             ,
             they
             sing
             meerely
             a
             Geneua
             Psalme
             ,
             and
             raile
             ,
             or
             heare
             a
             railing
             at
             our
             imagined
             sinnes
             ,
             or
             pretended
             errors
             .
             And
             so
             leaue
             ,
             and
             lay
             all
             paine
             and
             sorrow
             vpon
             Christs
             shoulders
             ,
             thinking
             themselues
             (
             belike
             )
             to
             be
             borne
             to
             pleasure
             and
             pastime
             ,
             and
             to
             make
             merry
             in
             this
             world
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             spitefull
             and
             slanderous
             inuectiue
             of
             yours
             sauouring
             neither
             of
             conscience
             ,
             nor
             ciuilitie
             ,
             whereby
             you
             charge
             your
             soueraigne
             ,
             his
             counsailers
             ,
             nobles
             ,
             gentrie
             ,
             and
             all
             ,
             that
             any
             where
             in
             sinceritie
             professe
             the
             Gospell
             of
             Iesus
             Christ
             with
             flat
             Epicurisme
             ,
             I
             wittingly
             omit
             ,
             holding
             it
             more
             Christian
             like
             to
             be
             railed
             vpon
             without
             cause
             ,
             then
             to
             raile
             vpon
             desert
             .
             We
             vse
             our
             libertie
             with
             moderation
             ,
             how
             you
             priests
             and
             Iesuits
             obserue
             that
             which
             feare
             of
             damnation
             ,
             hope
             of
             reward
             ,
             the
             lawes
             of
             your
             superiors
             ,
             and
             your
             owne
             vowes
             bind
             you
             to
             ,
             I
             had
             rather
             euery
             man
             should
             iudge
             according
             to
             his
             knowledge
             ,
             then
             suspect
             by
             my
             reporting
             of
             that
             ,
             which
             would
             not
             seeme
             very
             vnlikely
             .
          
        
      
       
         
           The
           seuenth
           point
           .
           Of
           Traditions
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           Traditions
           are
           doctrines
           deliuered
           from
           hand
           to
           hand
           ,
           either
           by
           word
           of
           mouth
           ,
           or
           by
           writing
           ,
           beside
           the
           written
           word
           of
           God.
           
        
         
           
             Our
             consent
             .
          
           
             
               Conclus
               .
               I.
            
             Wee
             hold
             that
             the
             very
             worde
             of
             God
             ,
             hath
             beene
             deliuered
             by
             tradition
             .
             For
             first
             God
             reuealed
             his
             will
             to
             Adam
             by
             word
             of
             mouth
             :
             and
             renewed
             the
             same
             vnto
             the
             Patriarkes
             ,
             not
             by
             writing
             ,
             but
             by
             speech
             ,
             by
             dreames
             ,
             and
             other
             inspirations
             :
             
             and
             thus
             the
             worde
             of
             God
             went
             from
             man
             to
             man
             for
             the
             space
             of
             two
             thousand
             and
             foure
             hundred
             yeeres
             ,
             vnto
             the
             time
             of
             Moses
             who
             was
             the
             first
             pen-man
             of
             holy
             scripture
             ,
             For
             as
             touching
             the
             prophesie
             of
             Enoch
             ,
             we
             commonly
             holde
             it
             was
             not
             penned
             by
             Enoch
             ,
             but
             by
             some
             Iew
             vnder
             his
             name
             .
             And
             for
             the
             space
             of
             this
             time
             ,
             men
             worshipped
             God
             and
             helde
             the
             articles
             of
             their
             faith
             by
             tradition
             ,
             not
             from
             men
             but
             immediately
             from
             God
             himselfe
             .
             And
             the
             historie
             of
             the
             new
             testament
             (
             as
             some
             say
             )
             for
             eightie
             yeeres
             ,
             as
             some
             others
             thinke
             ,
             for
             the
             space
             of
             twenty
             yeeres
             and
             more
             ,
             went
             from
             hand
             to
             hand
             by
             tradition
             ,
             till
             penned
             by
             the
             Apostles
             ,
             or
             being
             penned
             by
             others
             was
             approoued
             by
             them
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Hitherto
             we
             agree
             (
             but
             not
             in
             this
             which
             he
             interlaceth
             )
             that
             in
             the
             state
             of
             nature
             ,
             euery
             man
             was
             instructed
             of
             God
             immediately
             in
             both
             matters
             of
             faith
             and
             religion
             :
             For
             that
             God
             then
             as
             euer
             since
             vsed
             the
             ministerie
             aswell
             of
             good
             fathers
             ,
             as
             godly
             masters
             ;
             as
             
               Enoch
               ,
               Noe
               ,
               Abraham
            
             ,
             and
             such
             like
             ,
             to
             teach
             their
             children
             and
             seruants
             the
             true
             worship
             of
             God
             ,
             and
             true
             faith
             in
             him
             ;
             otherwise
             ,
             how
             should
             the
             word
             of
             God
             passe
             by
             Tradition
             from
             Adam
             to
             Moses
             ,
             as
             M.
             Perkins
             affirmeth
             :
             If
             no
             child
             learned
             any
             such
             thing
             of
             his
             Father
             ,
             but
             was
             taught
             immediately
             from
             God
             ,
             but
             M.
             Perkins
             seemeth
             to
             regard
             l●●tle
             such
             petty
             contradictions
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             you
             were
             not
             more
             desirous
             to
             pick
             quarrels
             ,
             then
             to
             acknowledge
             truth
             ,
             you
             would
             neuer
             faine
             such
             contradictions
             .
             Master
             Perkins
             sayes
             no
             such
             thing
             ,
             as
             you
             charge
             him
             with
             ,
             but
             speakes
             only
             of
             the
             Patriarks
             ,
             by
             whose
             ministerie
             the
             rest
             were
             taught
             ,
             as
             he
             shewes
             r
             otherwhere
             ,
             making
             it
             an
             argument
             to
             perswade
             housholders
             to
             the
             like
             dutie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Conclus
               .
               II.
            
             We
             hold
             that
             the
             Prophets
             ,
             our
             Sauiour
             Christ
             ,
             and
             his
             Apostles
             ,
             spake
             and
             did
             many
             things
             good
             and
             true
             ,
             which
             were
             not
             written
             in
             the
             Scriptures
             :
             but
             either
             came
             to
             vs
             ,
             or
             to
             our
             ancetours
             onely
             by
             tradition
             .
             As
             2.
             
             Tim.
             3.
             20.
             it
             is
             said
             ,
             that
             
             
               Iannes
               and
               Iambres
               were
               the
               Magitians
               that
               withstood
               Moses
               :
            
             now
             in
             the
             books
             of
             the
             olde
             testament
             wee
             shall
             not
             finde
             them
             once
             named
             ,
             and
             therefore
             it
             is
             like
             ,
             that
             the
             Apostle
             had
             their
             names
             by
             tradition
             ,
             or
             by
             some
             writings
             then
             extant
             among
             the
             Iewes
             .
             So
             Hebr.
             12.
             21.
             the
             author
             of
             the
             Epistle
             recordeth
             of
             Moses
             ,
             that
             when
             he
             saw
             a
             terrible
             sight
             in
             Mount
             Sinai
             ,
             he
             said
             ,
             
               I
               tremble
               and
               am
               afraide
            
             :
             which
             words
             are
             not
             to
             be
             found
             in
             all
             the
             bookes
             of
             the
             old
             testament
             .
             In
             the
             Epistle
             of
             Iude
             mention
             is
             made
             ,
             
               that
               the
               Diuell
               stroue
               with
               Michael
               the
               Archangell
               about
               the
               bodie
               of
               Moses
               :
            
             which
             point
             (
             as
             also
             the
             former
             )
             considering
             it
             is
             not
             to
             be
             found
             in
             holy
             writ
             ,
             it
             seemes
             the
             Apostle
             had
             it
             by
             tradition
             from
             the
             Iewes
             .
             That
             the
             Prophet
             Esai
             was
             killed
             with
             a
             fullers
             clubbe
             ,
             is
             receiued
             for
             truth
             ,
             but
             yet
             not
             recorded
             in
             Scripture
             :
             and
             so
             likewise
             that
             the
             Virgin
             Mary
             liued
             and
             died
             a
             virgin
             .
             And
             in
             Ecclesiasticall
             writers
             many
             worthy
             sayings
             of
             the
             Apostles
             and
             other
             holy
             men
             are
             recorded
             ,
             and
             receiued
             of
             vs
             for
             truth
             ,
             which
             neuerthelesse
             are
             not
             set
             downe
             in
             the
             bookes
             of
             the
             olde
             or
             new
             Testament
             .
             And
             many
             things
             wee
             holde
             for
             truth
             not
             written
             in
             the
             worde
             ,
             if
             they
             bee
             not
             against
             the
             word
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               His
               2.
               
               Conclus
            
             .
             We
             hold
             that
             the
             Prophets
             ,
             our
             Sauiour
             Christ
             and
             his
             Apostles
             spake
             ,
             and
             did
             many
             things
             good
             and
             true
             ,
             which
             were
             not
             written
             in
             the
             Scriptures
             ,
             but
             came
             to
             vs
             by
             Tradition
             :
             but
             these
             were
             not
             necessary
             to
             be
             beleeued
             :
             For
             one
             example
             he
             puts
             ;
             that
             the
             blessed
             Virgin
             Marie
             liued
             and
             died
             a
             Virgin
             :
             but
             it
             is
             necessary
             to
             saluation
             to
             beleeue
             this
             ,
             for
             Heluidius
             is
             esteemed
             by
             S.
             Augustine
             an
             Heretike
             ,
             for
             denying
             it
             .
             *
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             saith
             nothing
             of
             the
             necessitie
             of
             beleeuing
             .
             That
             point
             of
             the
             virgin
             Maries
             perpetuall
             virginitie
             ,
             we
             hold
             to
             be
             true
             ,
             but
             we
             dare
             not
             lay
             a
             burthen
             vpon
             any
             mans
             conscience
             where
             the
             scripture
             is
             silent
             .
             S.
             Austins
             
             iudgement
             though
             he
             were
             a
             singular
             light
             of
             the
             Church
             ,
             is
             not
             of
             waight
             inough
             to
             determine
             ,
             without
             all
             warrant
             of
             scripture
             ,
             what
             is
             heresie
             ,
             and
             what
             is
             not
             ;
             especially
             since
             s
             himselfe
             confesseth
             that
             it
             cannot
             at
             all
             ,
             or
             very
             hardly
             be
             declared
             t
             by
             a
             lawfull
             definition
             what
             makes
             a
             man
             an
             heretike
             .
             Besides
             ,
             Austin
             thus
             deliuers
             the
             matter
             concerning
             the
             Heluidians
             heresie
             .
             
               The
               Heluidians
            
             (
             saith
             he
             )
             
               so
               gaine
               said
               the
               virginitie
               of
               Mary
               ,
               that
               they
               confidentlie
               affirme
               ,
               she
               had
               other
               children
               after
               Christ
               by
               her
               husband
               Ioseph
               .
            
             So
             that
             it
             may
             well
             be
             Austin
             counted
             them
             heretikes
             especially
             for
             auouching
             that
             peremptorily
             which
             they
             could
             no
             way
             make
             good
             by
             scripture
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Conclus
               .
               III.
            
             We
             hold
             that
             the
             Church
             of
             God
             hath
             power
             to
             prescribe
             ordinances
             ,
             rules
             ,
             or
             traditions
             ,
             touching
             time
             ,
             and
             place
             of
             Gods
             worship
             ,
             and
             touching
             order
             and
             comelines
             to
             bee
             vsed
             in
             the
             same
             :
             and
             in
             this
             regard
             ,
             Paul
             1.
             
             Cor.
             11.
             2.
             commendeth
             the
             Church
             of
             Corinth
             for
             keeping
             his
             traditions
             ,
             and
             Act.
             15.
             the
             Counceil
             at
             lerusalem
             decreed
             that
             the
             Churches
             of
             the
             Gentiles
             should
             abstaine
             from
             blood
             ,
             and
             from
             things
             strangled
             .
             This
             decree
             is
             tearmed
             a
             tradition
             ,
             and
             it
             was
             in
             force
             among
             them
             so
             long
             as
             the
             offence
             of
             the
             Iewes
             remained
             .
             And
             this
             kinde
             of
             traditions
             whether
             made
             by
             generall
             Councels
             or
             particular
             Synods
             ,
             we
             haue
             care
             to
             maintaine
             and
             obserue
             :
             these
             caueats
             being
             remembred
             :
             first
             that
             they
             prescribe
             nothing
             childish
             or
             absurd
             to
             be
             done
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             See
             what
             a
             ●…erent
             opinion
             this
             man
             carrieth
             of
             the
             Church
             of
             God
             ,
             gouerned
             by
             his
             holy
             spirit
             ,
             that
             it
             neuerthelesse
             may
             prescribe
             things
             both
             childish
             and
             absurd
             .
             But
             I
             must
             pardon
             him
             ,
             because
             he
             speaketh
             of
             his
             owne
             Synagogue
             ,
             which
             is
             no
             part
             of
             the
             true
             Church
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Hee
             that
             obserues
             what
             your
             Romish
             synagogue
             hath
             brought
             into
             Gods
             seruice
             ,
             and
             remembers
             that
             the
             Church
             (
             that
             is
             ,
             men
             which
             beare
             sway
             in
             it
             )
             may
             fondly
             erre
             ,
             will
             
             acknowledge
             this
             caueat
             most
             needfull
             .
             No
             stage-play
             is
             so
             full
             of
             fooleries
             as
             your
             Masse-game
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Secondly
             that
             they
             bee
             not
             imposed
             as
             any
             parts
             of
             Gods
             worship
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             is
             contrary
             to
             the
             conclusion
             ,
             for
             order
             and
             comlinesse
             to
             be
             vsed
             in
             Gods
             worship
             ,
             which
             the
             Church
             can
             prescribe
             ,
             is
             some
             part
             of
             the
             worship
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Order
             and
             comelinesse
             are
             no
             parts
             of
             Gods
             worship
             ,
             but
             adiuncts
             ,
             seruing
             to
             the
             better
             performance
             thereof
             ,
             as
             the
             obseruation
             of
             due
             and
             fit
             circumstances
             giue
             a
             grace
             and
             furtherance
             to
             any
             action
             whatsoeuer
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Thirdly
             ,
             that
             they
             be
             seuered
             from
             superstition
             or
             opinion
             of
             merit
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             is
             needlesse
             ;
             for
             if
             it
             be
             not
             absurd
             ,
             which
             was
             the
             first
             prouiso
             ,
             it
             is
             already
             seneted
             from
             superstition
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             is
             absurd
             which
             is
             contrarie
             to
             common
             reason
             or
             sense
             ,
             but
             all
             things
             superstitious
             are
             not
             so
             ,
             yea
             many
             points
             of
             superstition
             haue
             so
             much
             shew
             of
             reason
             for
             them
             ,
             that
             without
             Gods
             commandement
             to
             the
             contrarie
             ,
             a
             wise
             man
             might
             thinke
             them
             very
             fit
             meanes
             of
             Gods
             worship
             ,
             and
             meritorious
             .
             Such
             u
             was
             the
             Gentiles
             worshipping
             of
             Angels
             ,
             supposing
             they
             had
             worshipped
             none
             but
             God
             :
             such
             is
             your
             worshipping
             of
             Angels
             ,
             and
             he
             saincts
             and
             she
             saincts
             now
             adayes
             ;
             such
             is
             your
             feare
             of
             displeasing
             God
             ,
             if
             you
             eate
             flesh
             on
             saincts
             eauens
             ,
             or
             in
             Lent
             ,
             and
             such
             like
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Lastly
             that
             the
             Church
             of
             God
             be
             not
             burdened
             with
             the
             multitude
             of
             them
             .
             And
             thus
             much
             wee
             hold
             touching
             Traditions
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             fourth
             ,
             touching
             multitude
             may
             passe
             ;
             these
             be
             but
             meere
             trifles
             
             That
             is
             of
             more
             importance
             ,
             that
             he
             tearmeth
             the
             decree
             registred
             ,
             in
             the
             15.
             of
             the
             Actes
             of
             the
             Apostles
             ,
             a
             Tradition
             :
             whereas
             before
             he
             defined
             Traditions
             to
             be
             all
             doctrine
             deliuered
             ,
             besides
             the
             written
             word
             .
             Now
             the
             Actes
             of
             the
             Apostles
             is
             a
             parcell
             of
             the
             written
             word
             ,
             as
             all
             the
             world
             knovves
             :
             That
             then
             vvhich
             is
             of
             record
             there
             ,
             cannot
             be
             tearmed
             a
             Tradition
             .
          
           
             Though
             the
             Acts
             of
             the
             Apostles
             be
             a
             part
             of
             the
             written
             word
             :
             yet
             was
             not
             the
             booke
             written
             when
             that
             decree
             was
             
             first
             obserued
             ;
             neither
             doth
             Master
             Perkins
             giue
             it
             the
             name
             of
             himselfe
             ,
             but
             saith
             ,
             it
             is
             tearmed
             a
             tradition
             .
          
        
         
           
             The
             difference
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Papists
             teach
             ,
             that
             beside
             the
             written
             worde
             ,
             there
             be
             certaine
             vnwritten
             traditions
             ,
             which
             must
             bee
             beleeued
             as
             profitable
             and
             necessarie
             to
             saluation
             .
             And
             these
             they
             say
             are
             twofold
             :
             Apostolicall
             ,
             namely
             such
             as
             were
             deliuered
             by
             the
             Apostles
             and
             not
             written
             ;
             and
             Ecclesiasticall
             ,
             which
             the
             Church
             decreeth
             as
             occasion
             is
             offered
             .
             Wee
             hold
             that
             the
             Scriptures
             are
             most
             perfect
             ,
             containing
             in
             them
             all
             doctrines
             needfull
             to
             saluation
             ,
             whether
             they
             concerne
             faith
             or
             manners
             :
             and
             therefore
             we
             acknowledge
             no
             such
             traditions
             beside
             the
             written
             worde
             ,
             which
             shall
             bee
             necessarie
             to
             saluation
             :
             so
             as
             hee
             which
             beleeueth
             them
             not
             ,
             cannot
             be
             saued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Before
             we
             come
             to
             the
             Protestants
             reasons
             against
             Traditions
             ;
             obserue
             that
             we
             deuide
             Traditions
             into
             three
             sorts
             :
             The
             first
             we
             rearme
             Diuine
             ,
             because
             they
             were
             deliuered
             by
             our
             blessed
             Sauiour
             ,
             who
             is
             God
             :
             Thesecond
             ,
             Apostolicall
             ,
             as
             deliuered
             by
             the
             holy
             Apostles
             :
             The
             third
             ,
             Ecclesiasticall
             ,
             instituted
             and
             deliuered
             by
             the
             Gouernors
             of
             the
             Curch
             ,
             after
             the
             Apostles
             daies
             .
             And
             of
             these
             three
             kinds
             of
             Traditions
             ,
             we
             make
             the
             same
             account
             ,
             as
             of
             the
             writings
             of
             the
             same
             Authors
             :
             to
             wit
             ,
             we
             esteeme
             no
             lesse
             of
             our
             Sauiours
             Traditions
             ,
             than
             of
             thefoure
             Gospels
             ,
             or
             any
             thing
             immediatly
             dictated
             from
             the
             holy
             Ghost
             .
             Likewise
             as
             
             much
             honor
             and
             credit
             doe
             we
             giue
             vnto
             the
             Apostles
             doctrine
             vnwritten
             ,
             as
             written
             .
             For
             incke
             and
             paper
             brought
             no
             new
             holines
             ,
             nor
             gaue
             any
             force
             and
             vertue
             vnto
             either
             Gods
             or
             the
             Apostles
             words
             ;
             but
             they
             were
             of
             the
             same
             value
             and
             credit
             vttered
             by
             word
             of
             mouth
             ,
             as
             if
             they
             had
             been
             written
             .
             Here
             the
             question
             is
             principally
             of
             diuine
             Traditions
             ,
             
             which
             we
             hold
             to
             be
             necessary
             to
             saluation
             ,
             to
             resolue
             and
             determine
             many
             matters
             of
             greater
             difficulty
             .
             For
             we
             deny
             not
             but
             that
             some
             such
             principall
             points
             of
             our
             Faith
             ,
             (
             which
             the
             simple
             are
             bound
             to
             beleeue
             vnder
             paine
             of
             damnation
             )
             may
             be
             gathered
             out
             of
             the
             holy
             Scriptures
             :
             as
             for
             example
             ,
             that
             God
             is
             the
             Creator
             of
             the
             world
             ,
             Christ
             the
             Redeemer
             of
             the
             world
             ,
             the
             Holy
             Ghost
             the
             Sanctifier
             :
             and
             other
             such
             like
             Articles
             of
             the
             Creed
             .
          
           
           
             
               
                 speaker
              
               A.
               W.
               
            
             Diuine
             traditions
             are
             such
             as
             were
             deliuered
             by
             our
             Sauiour
             (
             say
             you
             )
             and
             are
             diuers
             from
             those
             that
             the
             Apostles
             left
             .
             So
             that
             the
             controuersie
             is
             (
             principally
             )
             of
             those
             matters
             that
             Christ
             only
             spake
             ;
             and
             neither
             the
             Euangelists
             nor
             Apostles
             haue
             set
             downe
             in
             writing
             .
             But
             (
             that
             we
             may
             vnderstand
             what
             wee
             doe
             )
             it
             is
             further
             to
             be
             knowne
             ,
             that
             the
             question
             is
             not
             ,
             whether
             ,
             if
             there
             be
             any
             such
             traditions
             ,
             wee
             are
             bound
             to
             beleeue
             them
             (
             for
             that
             is
             out
             of
             all
             doubt
             )
             but
             whether
             there
             be
             any
             such
             or
             no
             ;
             or
             whether
             the
             Scriptures
             doe
             not
             containe
             sufficient
             direction
             ,
             for
             the
             determining
             of
             al
             matters
             of
             importance
             to
             saluation
             ,
             and
             for
             the
             substance
             of
             religion
             .
             You
             ,
             that
             you
             may
             discredit
             the
             Scriptures
             ,
             to
             aduance
             traditions
             ,
             doe
             not
             so
             much
             as
             acknowledge
             that
             the
             maine
             grounds
             of
             doctrine
             are
             there
             plainly
             taught
             ,
             but
             mince
             the
             matter
             ,
             with
             your
             
               some
               such
               principall
               points
            
             ,
             and
             
               may
               be
               gathered
               out
               of
               the
               holy
               Scripture
               :
            
             whereas
             not
             onely
             those
             two
             you
             name
             ;
             but
             ,
             if
             not
             all
             ,
             yet
             many
             more
             are
             manifestly
             therein
             declared
             .
          
        
         
           
             Our
             reasons
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Testimonie
             I.
             Deutr.
             4.
             2.
             
             
               Thou
               shalt
               not
               adde
               to
               the
               words
               that
               I
               commande
               thee
               ,
               nor
               take
               anything
               therefrom
               :
            
             therefore
             the
             written
             worde
             is
             sufficient
             for
             all
             doctrines
             pertaining
             to
             saluation
             .
             If
             it
             bee
             said
             that
             this
             commandement
             is
             spoken
             as
             well
             of
             the
             vnwritten
             as
             of
             the
             written
             word
             ,
             I
             answere
             :
             that
             Moses
             speaketh
             of
             the
             written
             word
             onely
             :
             for
             these
             very
             words
             are
             a
             certaine
             preface
             which
             hee
             set
             before
             a
             long
             commentarie
             made
             of
             the
             written
             lawe
             ,
             for
             this
             ende
             to
             make
             the
             people
             more
             attentiue
             ,
             and
             obedient
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Let
             the
             words
             be
             set
             where
             you
             will
             ,
             they
             must
             not
             be
             wrested
             beyond
             their
             proper
             signification
             .
             The
             words
             cited
             signifie
             no
             more
             ,
             then
             that
             we
             must
             not
             either
             by
             addition
             or
             subtraction
             ,
             chaunge
             or
             peruert
             Gods
             commaundements
             ,
             whether
             they
             be
             written
             or
             vnwritten
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             interpret
             x
             this
             place
             of
             vnwritten
             traditions
             ,
             is
             to
             y
             strengthen
             the
             Iewes
             error
             ,
             and
             to
             voide
             our
             Sauiours
             reproofe
             .
             
             And
             if
             there
             were
             any
             such
             ,
             though
             the
             particulars
             were
             not
             to
             be
             recorded
             ;
             yet
             it
             is
             strange
             ,
             that
             Moses
             should
             not
             once
             make
             mention
             of
             them
             in
             generall
             .
             z
             Thomas
             expounds
             it
             of
             adding
             to
             the
             words
             of
             the
             Scripture
             .
             And
             if
             it
             be
             lawful
             for
             all
             these
             prohibitions
             to
             adde
             other
             doctrines
             ,
             why
             doth
             a
             Chrysostome
             reprooue
             the
             Iewish
             Priests
             ,
             
               for
               hauing
               added
               many
               things
               to
               the
               law
               ,
               though
               Moses
               with
               threatning
               charged
               them
               they
               should
               not
               ?
            
             For
             it
             is
             certaine
             ,
             they
             neuer
             added
             to
             nor
             any
             way
             corrupted
             the
             text
             .
             But
             Chrysostome
             accuseth
             them
             of
             adding
             ,
             because
             they
             deliuered
             doctrines
             that
             were
             not
             written
             in
             the
             Scripture
             :
             as
             b
             our
             Sauiour
             also
             saith
             of
             them
             .
             Cardinall
             c
             Caietan
             wils
             vs
             to
             gather
             from
             this
             place
             ,
             that
             the
             law
             of
             God
             is
             perfect
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             to
             inferre
             ,
             that
             because
             they
             are
             as
             a
             preface
             vnto
             Moses
             Lavv
             ,
             that
             therefore
             nothing
             must
             be
             added
             vnto
             the
             same
             Law
             ,
             is
             extreame
             dotage
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             is
             it
             to
             refute
             that
             which
             your
             aduersarie
             saith
             not
             ?
             Master
             Perkins
             proues
             ,
             that
             Moses
             spake
             of
             the
             written
             law
             ,
             because
             he
             sets
             it
             as
             a
             preface
             before
             his
             Commentarie
             vpon
             the
             same
             law
             .
             You
             answere
             nothing
             to
             that
             ,
             but
             crie
             out
             vpon
             extreame
             dotage
             ,
             for
             inferrring
             ,
             that
             because
             it
             is
             a
             preface
             to
             Moses
             law
             ,
             therefore
             nothing
             must
             be
             added
             to
             it
             .
             Who
             inferres
             any
             such
             matter
             ,
             but
             your selfe
             ?
             You
             need
             not
             make
             worke
             :
             you
             haue
             your
             hands
             full
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Why
             then
             were
             the
             bookes
             of
             the
             old
             Testament
             ,
             written
             aftervvard
             ,
             if
             God
             had
             forbidden
             any
             more
             to
             be
             written
             or
             taught
             ,
             besides
             that
             one
             booke
             of
             Deuteronomie
             ?
             Shall
             we
             thinke
             that
             none
             of
             the
             Prophets
             that
             liued
             and
             wrote
             many
             volumes
             after
             this
             ,
             had
             read
             these
             vvords
             ;
             or
             that
             they
             either
             vnderstood
             them
             not
             ;
             or
             that
             vnderstanding
             them
             vvell
             ,
             did
             vvilfully
             transgresse
             against
             them
             ?
             one
             of
             these
             the
             Protestants
             must
             needs
             defend
             ,
             or
             else
             for
             very
             shame
             surcease
             the
             alleadging
             of
             this
             text
             for
             the
             all
             sufficiencie
             of
             the
             written
             vvord
             .
          
           
             We
             neither
             need
             ,
             nor
             will
             defend
             either
             of
             them
             .
             But
             we
             denie
             your
             consequence
             ;
             if
             no
             man
             might
             adde
             any
             thing
             
             to
             the
             law
             of
             God
             deliuered
             by
             Moses
             ,
             then
             the
             Prophets
             offended
             in
             writing
             so
             many
             volumes
             .
             The
             reason
             is
             ,
             that
             the
             Prophets
             writ
             not
             as
             men
             ,
             but
             as
             d
             the
             instruments
             of
             Gods
             spirit
             ,
             inditing
             and
             penning
             by
             them
             .
             God
             did
             not
             tie
             his
             owne
             hands
             by
             that
             commandement
             ,
             that
             he
             might
             
             not
             from
             time
             to
             time
             instruct
             his
             people
             ,
             as
             it
             should
             seeme
             good
             to
             his
             infinite
             wisedome
             .
             To
             speake
             yet
             more
             plainly
             ;
             the
             Prophets
             and
             Apostles
             writings
             ,
             are
             nothing
             els
             but
             expositions
             of
             that
             ,
             the
             summe
             whereof
             is
             deliuered
             in
             the
             fiue
             bookes
             of
             Moses
             ;
             wherein
             the
             whole
             doctrine
             of
             the
             Law
             and
             the
             Gospell
             is
             contained
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Testimonie
               II.
            
             Isai.
             8.
             20.
             
             
               To
               the
               law
               and
               to
               the
               testimonie
               .
               If
               they
               speake
               not
               according
               to
               this
               worde
               ,
               it
               is
               because
               there
               is
               no
               light
               in
               them
               .
            
             Here
             the
             Prophet
             teacheth
             what
             must
             be
             done
             in
             cases
             of
             difficultie
             .
             Men
             must
             not
             runne
             to
             the
             wizard
             or
             southsaier
             ,
             but
             to
             the
             law
             and
             testimonie
             ,
             and
             here
             he
             commends
             the
             written
             word
             as
             sufficient
             to
             resolue
             all
             doubts
             and
             scruples
             in
             conscience
             whatsoeuer
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Here
             the
             Prophet
             teacheth
             (
             saith
             M.
             Perkins
             vvhat
             is
             to
             be
             done
             in
             cases
             of
             difficulty
             .
             Men
             must
             not
             runne
             to
             the
             Wizards
             and
             Soothsayers
             ,
             but
             to
             the
             Lavve
             and
             to
             the
             Testament
             ,
             commending
             the
             vvritten
             vvord
             ,
             as
             sufficient
             to
             resolue
             all
             doubts
             .
          
           
             By
             the
             Lavv
             and
             testimony
             in
             that
             place
             ;
             the
             fiue
             books
             of
             Moses
             are
             to
             be
             vnderstood
             .
             If
             that
             written
             Word
             be
             sufficient
             to
             resolue
             all
             doubts
             vvhatsoeuer
             :
             What
             need
             vve
             then
             the
             Prophets
             ?
             vvhat
             need
             vve
             the
             Euangelists
             and
             the
             Epistles
             of
             the
             Apostles
             ?
             What
             Wizard
             vvould
             haue
             reasoned
             in
             such
             sort
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Scripture
             is
             not
             to
             resolue
             all
             doubts
             ;
             but
             all
             doubts
             and
             scruples
             of
             conscience
             whatsoeuer
             ,
             which
             you
             craftily
             leaue
             out
             in
             propounding
             our
             reason
             .
             Your
             consequence
             is
             false
             :
             If
             the
             fiue
             bookes
             of
             Moses
             be
             sufficient
             for
             the
             resoluing
             of
             al
             doubts
             ;
             what
             need
             any
             writings
             of
             the
             Prophets
             ,
             Euangelists
             or
             Apostles
             ?
             Is
             not
             the
             Ciuill
             and
             Canon
             law
             (
             in
             your
             iudgement
             )
             sufficient
             to
             resolue
             all
             doubts
             ,
             in
             cases
             concerning
             them
             ?
             is
             there
             therefore
             no
             need
             of
             any
             exposition
             thereof
             ?
             The
             rest
             of
             the
             Scripture
             is
             a
             Commentarie
             vpon
             those
             fiue
             bookes
             .
             Besides
             ,
             is
             nothing
             required
             in
             the
             scripture
             but
             resoluing
             of
             doubts
             ?
             The
             historie
             of
             the
             Church
             is
             worth
             the
             knowing
             ,
             for
             our
             instruction
             ,
             comfort
             ,
             exhortation
             ,
             imitation
             ,
             and
             such
             like
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             Prophet
             vvilleth
             there
             ,
             that
             the
             Israelites
             vvho
             vvanted
             vvit
             to
             discerne
             vvhether
             it
             be
             better
             to
             flie
             vnto
             God
             for
             counsell
             ,
             than
             vnto
             
             Wizards
             and
             Sooth-sayers
             ,
             to
             see
             vvhat
             is
             vvritten
             in
             the
             Lavv
             of
             Moses
             concerning
             that
             point
             of
             consulting
             .
             Wizards
             ,
             vvhich
             is
             there
             plainely
             forbidden
             in
             diuers
             places
             .
             Novv
             out
             of
             one
             particular
             case
             ,
             vvhereof
             there
             is
             expresse
             mention
             in
             the
             vvritten
             vvord
             ,
             to
             conclude
             that
             all
             doubts
             and
             scruples
             vvhatsoeuer
             are
             thereby
             to
             be
             decided
             ,
             is
             a
             most
             vnskilfull
             part
             ,
             arguing
             as
             great
             vvant
             of
             light
             in
             him
             ,
             as
             vvas
             in
             those
             blind
             Israelites
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Prophet
             doth
             not
             send
             them
             to
             the
             Law
             ,
             and
             to
             the
             testimonie
             ,
             to
             see
             whether
             it
             be
             lawfull
             to
             enquire
             of
             Soothsayers
             or
             no
             :
             but
             tels
             them
             ,
             that
             they
             must
             looke
             into
             the
             booke
             of
             God
             ,
             to
             see
             whether
             such
             iudgements
             ,
             as
             the
             Prophets
             threatned
             ,
             should
             not
             befall
             them
             ,
             if
             they
             continued
             their
             sinning
             against
             God.
             So
             that
             hee
             wils
             them
             ,
             not
             to
             hearken
             what
             the
             Southsayers
             say
             ,
             of
             their
             escaping
             the
             iudgements
             that
             the
             Prophets
             denounced
             ,
             but
             to
             trie
             whether
             their
             promises
             of
             safetie
             ,
             or
             the
             others
             threatning
             of
             destruction
             ,
             were
             agreeable
             to
             the
             word
             of
             God.
             Though
             the
             case
             be
             particular
             (
             which
             you
             put
             amisse
             )
             yet
             if
             the
             triall
             of
             the
             Prophets
             doctrine
             be
             to
             be
             made
             by
             the
             scripture
             ,
             as
             it
             is
             ,
             wherein
             may
             we
             looke
             to
             vnwritten
             traditions
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Testimonie
             III.
             Iohn
             ,
             20.
             31.
             
             
               These
               things
               were
               written
               that
               ye
               might
               beleeue
               that
               Iesus
               is
               the
               Christ
               ,
               and
               in
               beleeuing
               might
               haue
               euerlasting
               life
               .
            
             Here
             is
             set
             downe
             the
             full
             end
             of
             the
             Gospell
             ,
             and
             of
             the
             whole
             written
             word
             :
             which
             is
             to
             bring
             men
             to
             faith
             and
             consequently
             to
             saluation
             :
             and
             therefore
             the
             whole
             scripture
             alone
             is
             sufficient
             to
             this
             ende
             without
             traditions
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             3.
             
             Testimony
             ,
             *
             
               These
               things
               vvere
               vvritten
               ,
               that
               yee
               might
               beleeue
               that
               Iesus
               is
               the
               Christ
               :
               and
               in
               beleeuing
               ,
               might
               haue
               life
               euerlasting
               .
            
             Here
             is
             set
             dovvne
             the
             full
             end
             of
             the
             Gospell
             ,
             that
             is
             ,
             to
             bring
             men
             to
             faith
             ,
             and
             consequently
             to
             saluation
             :
             to
             vvhich
             ,
             the
             vvhole
             Scripture
             alone
             is
             sufficient
             vvithout
             Traditions
             .
          
           
             Ans
             Here
             are
             more
             faults
             than
             lines
             .
             First
             the
             text
             is
             craftily
             mangled
             :
             Things
             being
             put
             in
             steed
             of
             Miracle●
             .
             For
             S.
             Iohn
             saith
             ,
             
               Many
               other
               Miracles
               Christ
               did
               ,
               &c
               ,
               but
               these
               vvere
               vvritten
               ,
               &c.
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Mangling
             is
             cutting
             off
             some
             part
             ,
             not
             putting
             one
             word
             for
             another
             ;
             especially
             such
             a
             word
             as
             containes
             the
             other
             .
             
             Things-comprehends
             both
             doings
             and
             sayings
             ;
             and
             to
             both
             doth
             one
             of
             your
             Glosses
             referre
             this
             narration
             ,
             euen
             on
             the
             former
             verse
             ,
             where
             the
             word
             miracle
             is
             set
             downe
             ;
             
               He
               shewes
            
             (
             saith
             e
             
               Lyra
               )
               the
               insufficiencie
               of
               the
               Scripture
               ,
               in
               respect
               of
               Christs
               excellencie
            
             f
             
               in
               worke
               and
               doctrine
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Secondly
             ,
             S.
             Iohn
             saith
             not
             that
             for
             faith
             vve
             shall
             be
             saued
             ,
             but
             
               beleeuing
               vve
               should
               haue
               saluation
               in
               his
               name
               ,
            
             vvhich
             he
             clipped
             off
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             saith
             Master
             Perkins
             more
             ,
             than
             g
             your
             glosse
             doth
             acknowledge
             ?
             
               That
               faith
               may
               be
               anowed
               ,
               by
               which
               life
               may
               be
               had
               .
            
             And
             h
             another
             glosse
             expounds
             that
             beleeuing
             ,
             of
             faith
             formed
             by
             charitie
             ;
             which
             you
             grant
             iustifies
             .
             It
             helpes
             vs
             nothing
             at
             all
             to
             leaue
             out
             those
             words
             
               in
               his
               name
            
             ,
             and
             therefore
             there
             was
             no
             clipping
             in
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Thirdly
             ,
             remember
             to
             vvhat
             faith
             S.
             John
             ascribes
             the
             meanes
             of
             our
             saluation
             ,
             not
             to
             that
             vvhereby
             vve
             applie
             vnto
             our selues
             Christs
             righteousnes
             ,
             but
             by
             vvhich
             vve
             
               beleeue
               Jesus
               to
               be
               Christ
               the
               Messias
               of
               the
               Ievves
               ,
               and
               the
               Sonne
               of
               God
               ,
            
             vvhich
             M.
             Perkins
             also
             concealed
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             faith
             ,
             spoken
             of
             in
             this
             text
             ,
             is
             not
             properly
             iustifying
             faith
             ,
             but
             that
             is
             signified
             in
             the
             latter
             part
             of
             the
             verse
             ,
             where
             it
             is
             said
             ,
             that
             
               we
               haue
               life
               in
               his
               name
               ,
            
             that
             is
             ,
             by
             resting
             vpon
             his
             power
             to
             saue
             vs.
             The
             concealing
             of
             those
             words
             doth
             more
             hurt
             ,
             than
             helpe
             vs.
             
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             If
             it
             bee
             said
             ,
             that
             this
             place
             must
             bee
             vnderstood
             of
             Christs
             miracles
             onely
             :
             I
             answere
             ,
             that
             miracles
             without
             the
             doctrine
             of
             Christ
             and
             knowledge
             of
             his
             sufferings
             ,
             can
             bring
             no
             man
             to
             life
             euerlasting
             ,
             and
             therefore
             the
             place
             must
             bee
             vnderstood
             of
             the
             doctrine
             of
             Christ
             and
             not
             of
             his
             miracles
             alone
             ,
             as
             Paul
             teacheth
             ,
             Gal.
             8.
             1.
             
             
               If
               we
               or
               an
               Angell
               from
               heauen
               preach
               vnto
               you
               any
               thing
            
             beside
             that
             
               which
               wee
               haue
               preached
               ,
               let
               him
               bee
               accursed
               ,
            
             And
             to
             this
             effect
             hee
             blames
             them
             that
             taught
             but
             a
             diuers
             doctrine
             to
             that
             which
             he
             had
             taught
             ,
             1.
             
             Tim.
             1.
             3.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             to
             the
             present
             matter
             ,
             S.
             Iohn
             saith
             ,
             that
             these
             miracles
             recorded
             in
             his
             Gospell
             ,
             vvere
             vvritten
             ,
             that
             vve
             might
             beleeue
             Iesus
             to
             be
             the
             Son
             of
             God
             ;
             and
             beleeuing
             ,
             haue
             saluation
             in
             his
             name
             ,
             &c.
             
             Therefore
             the
             vvritten
             vvord
             containes
             all
             doctrine
             necessary
             to
             saluation
             .
          
           
           
             Ans.
             S.
             Iohn
             speaks
             not
             a
             word
             of
             doctrine
             ,
             but
             of
             miracles
             :
             and
             therfore
             to
             conclude
             sufficiencie
             of
             Doctrine
             out
             of
             him
             ,
             is
             not
             to
             care
             vvhat
             one
             saith
             .
             But
             M.
             Perkins
             foreseeing
             this
             ,
             saith
             ,
             it
             cannot
             be
             vnderstood
             of
             miracles
             only
             ;
             for
             miracles
             vvithout
             the
             doctrine
             of
             Christ
             ,
             can
             bring
             no
             man
             to
             life
             euerlasting
             :
             True
             ,
             and
             therefore
             that
             text
             speaking
             only
             of
             miracles
             ,
             proueth
             nothing
             for
             the
             sufficiency
             of
             the
             vvritten
             Word
             .
             Christs
             miracles
             vvere
             sufficient
             ,
             to
             proue
             him
             to
             be
             the
             Sonne
             of
             God
             ,
             and
             their
             Messias
             :
             But
             that
             proueth
             not
             S.
             Iohns
             Gospell
             ,
             to
             containe
             all
             Doctrine
             needfull
             to
             saluation
             :
             For
             many
             other
             points
             of
             faith
             must
             be
             beleeued
             also
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             prooues
             ,
             that
             the
             Euangelist
             speakes
             not
             only
             of
             miracles
             ,
             because
             he
             speakes
             of
             such
             a
             faith
             as
             will
             bring
             a
             man
             to
             euerlasting
             life
             ;
             which
             the
             faith
             that
             comes
             by
             miracles
             only
             will
             not
             doe
             .
             You
             offer
             not
             to
             answere
             his
             reason
             ,
             which
             stands
             still
             in
             force
             against
             you
             ,
             but
             denie
             the
             conclusion
             ,
             that
             he
             speakes
             not
             onely
             of
             miracles
             .
             This
             reason
             wee
             haue
             confirmed
             ,
             as
             also
             the
             interpretation
             by
             that
             place
             of
             
               Austin
               ;
               Iohn
               the
               Euangelist
            
             (
             saith
             i
             
               ●ustin
               )
               witnesseth
               ,
               that
               our
               Lord
               Christ
               both
               said
               and
               did
               many
               things
               that
               are
               not
               written
               .
               But
               those
               things
               were
               chosen
               out
               to
               be
               written
               ,
               which
               seemed
               sufficient
               for
               the
               saluation
               of
               the
               beleeuers
               .
            
             And
             whereas
             you
             would
             restraine
             the
             text
             only
             to
             the
             proofe
             of
             Christs
             being
             the
             Messiah
             ,
             k
             Lyra
             may
             teach
             you
             ,
             
               that
               in
               this
            
             l
             
               conclusion
               the
               profit
               also
               of
               the
               doctrine
               is
               declared
               .
            
             And
             m
             
               Hugo
               Cardinalis
            
             saith
             ,
             
               that
               in
               these
               words
               specially
               the
               intent
               of
               the
               booke
               ,
               but
               generally
               the
               end
               of
               all
               the
               Scripture
               is
               declared
               .
            
             Now
             the
             end
             of
             the
             Scripture
             is
             our
             saluation
             .
          
           
             To
             the
             same
             purpose
             writes
             n
             
               Cyrill
               :
               All
               things
               that
               our
               Lord
               did
               ,
               are
               not
               written
               ,
               but
               those
               that
               the
               writers
               thought
               to
               be
               sufficient
               for
               manners
               and
               doctrine
               ,
               that
               we
               glistering
               with
               true
               faith
               ,
               good
               workes
               and
               vertue
               ,
               might
               come
               to
               the
               kingdome
               of
               heauen
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             if
             it
             alone
             be
             sufficient
             ;
             vvhat
             neede
             vve
             the
             other
             three
             Gospels
             ,
             the
             Actes
             of
             the
             Apostles
             ,
             or
             any
             of
             their
             Epistles
             ,
             or
             the
             same
             S.
             Johns
             Reuelations
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             There
             are
             some
             that
             thinke
             (
             and
             the
             opinion
             is
             not
             vnlikely
             )
             that
             the
             Euangelist
             speakes
             of
             all
             the
             bookes
             of
             the
             new
             Testament
             ,
             which
             hee
             saw
             before
             his
             writing
             of
             this
             Gospell
             ;
             vnlesse
             perhaps
             the
             reuelation
             were
             penned
             by
             
             him
             afterward
             .
             But
             the
             obiection
             shewes
             it selfe
             to
             be
             vaine
             ,
             by
             my
             former
             answer
             to
             the
             like
             ,
             about
             the
             fiue
             bookes
             of
             Moses
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Finally
             ,
             admit
             that
             S.
             Johns
             Gospell
             vvere
             all-sufficient
             ,
             yet
             should
             not
             Traditions
             be
             excluded
             ;
             for
             Christ
             saith
             in
             it
             in
             plaine
             tearmes
             ,
             *
             
               that
               he
               had
               much
               more
               to
               say
               vnto
               his
               Apostles
               ,
               but
               they
               as
               then
               being
               not
               able
               to
               beare
               it
            
             ;
             he
             reserueth
             that
             to
             be
             deliuered
             vnto
             them
             aftervvard
             ;
             of
             vvhich
             high
             mysteries
             S.
             John
             recordeth
             not
             much
             in
             his
             Gospell
             after
             Christs
             resurrection
             ;
             and
             so
             many
             of
             them
             must
             needs
             be
             deliuered
             by
             Tradition
             vnvvritten
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             if
             it
             be
             granted
             that
             o
             our
             Sauiour
             had
             (
             at
             that
             time
             )
             some
             new
             matter
             to
             deliuer
             ,
             which
             they
             had
             not
             heard
             of
             ,
             what
             get
             you
             by
             it
             ?
             It
             will
             not
             follow
             thereupon
             ,
             either
             that
             all
             things
             necessarie
             to
             saluation
             are
             not
             contained
             in
             the
             scriptures
             ,
             or
             that
             your
             traditions
             are
             the
             things
             that
             our
             Sauiour
             meant
             ,
             for
             (
             as
             p
             Austin
             truly
             affirmeth
             )
             
               since
               Christ
               hath
               not
               signified
               any
               where
               in
               scripture
               what
               they
               were
               ,
               it
               is
               rashnes
               for
               any
               man
               to
               presume
               to
               say
               ,
               they
               were
               such
               ,
               or
               such
               things
               .
               No
               man
            
             (
             saith
             your
             q
             Glosse
             )
             
               may
               determine
               what
               they
               were
            
             .
             Secondly
             ,
             there
             is
             no
             shew
             of
             consequence
             in
             your
             reasoning
             ,
             Christ
             had
             many
             things
             to
             say
             not
             long
             before
             his
             death
             :
             Therefore
             though
             the
             Gospell
             be
             all
             sufficient
             ,
             yet
             there
             are
             many
             things
             not
             written
             which
             were
             needfull
             to
             be
             beleeued
             .
             Because
             they
             were
             afterward
             to
             be
             spoken
             ,
             therefore
             were
             they
             not
             written
             at
             all
             by
             the
             Apostles
             and
             Euangelists
             ?
             sure
             Christ
             forbad
             not
             the
             writing
             of
             them
             in
             those
             words
             .
             Thirdly
             ,
             this
             is
             the
             place
             which
             heretikes
             abuse
             to
             the
             countenancing
             of
             their
             traditions
             ,
             as
             you
             do
             of
             yours
             .
             
               All
               foolish
               heretikes
            
             (
             saith
             r
             
               Austin
               )
               that
               will
               haue
               themselues
               counted
               Christians
               ,
               indeuour
               to
               colour
               their
               bold
               fantasticall
               inuentions
               with
               that
               sentence
               of
               the
               Gospell
               ,
               I
               haue
               yet
               many
               things
               to
               say
               to
               you
               .
            
             Lastly
             I
             answere
             ,
             that
             those
             many
             things
             of
             which
             Christ
             speakes
             ,
             were
             the
             same
             that
             before
             he
             had
             taught
             them
             ,
             which
             they
             partly
             vnderstood
             not
             ,
             and
             partly
             remembred
             not
             .
             I
             prooue
             it
             thus
             :
             Our
             Sauiour
             said
             before
             ,
             
               that
               he
            
             s
             
               had
               taught
               them
               all
               things
               which
               he
               had
               heard
               of
               his
               father
               ,
            
             and
             promised
             to
             send
             them
             the
             holie
             ghost
             ,
             t
             that
             should
             teach
             them
             ,
             and
             cause
             them
             to
             remember
             
             whatsoeuer
             he
             had
             said
             to
             them
             ,
             whereof
             we
             haue
             a
             worthie
             example
             in
             u
             that
             speech
             of
             Christ
             concerning
             building
             the
             temple
             againe
             .
             This
             (
             saith
             the
             Gospell
             )
             
               the
               disciples
               then
               vnderstood
               not
               ,
               but
               after
               his
               resurrection
               they
               came
               to
               the
               true
               vnderstanding
               of
               it
               .
            
             We
             say
             not
             ,
             that
             our
             Sauiour
             deliuered
             to
             them
             euery
             point
             of
             doctrine
             distinctly
             ,
             but
             that
             he
             furnished
             them
             with
             so
             much
             knowledge
             ,
             as
             that
             they
             might
             easily
             by
             that
             light
             gather
             and
             write
             whatsoeuer
             was
             needfull
             to
             be
             beleeued
             ;
             to
             the
             penning
             whereof
             they
             had
             the
             speciall
             direction
             of
             the
             spirit
             both
             for
             matter
             and
             maner
             .
             x
             Iansenius
             Bishop
             of
             Gaunt
             is
             wholie
             of
             the
             same
             opinion
             ,
             affirming
             
               that
               those
               many
               things
               were
               not
               diuers
               from
               those
               which
               he
               had
               taught
               them
               before
               ,
               but
               a
               more
               plaine
               exposition
               of
               them
               :
            
             and
             to
             that
             purpose
             he
             alleages
             very
             fitly
             that
             place
             of
             the
             y
             Apostle
             ,
             
               I
               could
               not
               speake
               to
               you
               ,
               as
               vnto
               spirituall
               men
               ,
               but
               as
               it
               were
               vnto
               carnall
               men
               ,
               to
               little
               ones
               in
               Christ.
            
             z
             Didymus
             about
             the
             yeare
             580.
             expounded
             the
             place
             thus
             ,
             This
             he
             saith
             ,
             
               that
               his
               auditors
            
             a
             
               had
               not
               yet
               conceiued
               all
               things
               which
               he
               had
               told
               them
               ,
               that
               afterward
               they
               were
               to
               suffer
               for
               his
               name
               sake
               .
            
             And
             afterward
             ,
             
               as
               yet
               also
            
             (
             saith
             
               Didymus
               )
               being
               vnder
               the
               type
               of
               the
               law
               ,
               and
               shadowes
               ,
               they
               could
               not
               discerne
               of
               the
               truth
               ,
               the
               shadow
               whereof
               the
               law
               caryed
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             place
             of
             S.
             Iohn
             ,
             M.
             Perkins
             patcheth
             vp
             vvith
             another
             of
             S.
             
               Paul
               If
               vve
               or
               any
               Angell
               from
               heauen
               preach
               vnto
               you
               any
               thing
               besides
               that
            
             *
             
               vvhich
               we
               haue
               preached
               ,
               let
               him
               be
               accursed
               :
            
             And
             to
             this
             effect
             he
             blames
             them
             that
             taught
             but
             a
             diuers
             doctrine
             ,
             to
             that
             vvhich
             he
             had
             taught
             ,
             *
          
           
             Ans.
             Now
             we
             must
             looke
             vnto
             the
             Gentlemans
             fingers
             :
             There
             were
             three
             corruptions
             in
             the
             text
             of
             S.
             Iohn
             :
             here
             is
             one
             ,
             but
             it
             is
             a
             foule
             one
             .
             Insteed
             of
             preaching
             vnto
             them
             
               another
               Gospell
            
             ,
             he
             puts
             (
             preach
             vnto
             them
             
               any
               other
               thing
               :
            
             )
             when
             there
             is
             great
             difference
             betweene
             another
             
             Gospell
             ,
             and
             any
             other
             thing
             .
             The
             Gospell
             comprehendeth
             the
             principall
             points
             of
             faith
             ,
             and
             the
             whole
             worke
             of
             Gods
             building
             in
             vs
             :
             which
             S.
             Paul
             like
             a
             wise
             Architect
             *
             had
             laide
             in
             the
             Galathians
             ;
             others
             his
             fellow
             workemen
             ,
             
               might
               build
               vpon
               it
               ,
               gold
               ,
               siluer
               ,
               and
               pretious
               stones
               ,
            
             with
             great
             merit
             to
             themselues
             and
             thanks
             from
             S.
             Paul
             :
             Marry
             if
             any
             should
             digge
             vp
             that
             blessed
             and
             only
             foundation
             ,
             &
             would
             lay
             a
             new
             one
             ,
             him
             S.
             Paul
             holdeth
             for
             accursed
             .
             So
             that
             ,
             that
             falsification
             of
             the
             text
             is
             intolerable
             ;
             and
             yet
             when
             all
             is
             done
             ,
             nothing
             can
             be
             wringed
             out
             of
             it
             ,
             to
             proue
             the
             written
             word
             to
             comprehend
             all
             doctrine
             needfull
             to
             saluation
             :
             
             for
             S.
             Paul
             speaketh
             there
             only
             of
             his
             Gospell
             ,
             that
             is
             ,
             of
             his
             preaching
             vnto
             the
             Galathians
             ,
             and
             not
             one
             word
             of
             any
             written
             Gospell
             :
             No
             more
             doth
             he
             in
             that
             place
             to
             Timothy
             :
             And
             so
             it
             is
             nothing
             to
             purpose
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Greeke
             is
             (
             word
             forword
             )
             
               if
               we
               ,
               or
               an
               angell
               from
               heauen
               shall
               preach
               vnto
               you
               ,
            
             b
             
               beside
               that
               which
               we
               haue
               preached
               ,
               let
               him
               be
               accursed
               .
            
             Your
             vulgar
             ,
             Latine
             all
             one
             with
             it
             in
             a
             maner
             ,
             c
             
               praeterquam
               quod
            
             ,
             for
             d
             
               praeter
               id
               quod
            
             ,
             as
             it
             is
             in
             the
             next
             verse
             ,
             where
             the
             greeke
             is
             all
             one
             :
             your
             e
             interlinear
             
               praeter
               quod
            
             ,
             in
             both
             verses
             .
             You
             will
             haue
             the
             Apostle
             meane
             another
             gospell
             ,
             and
             so
             will
             Master
             Perkins
             :
             for
             by
             another
             thing
             he
             vnderstands
             such
             another
             thing
             ,
             as
             shall
             be
             necessarie
             to
             saluation
             ,
             and
             yet
             diuers
             from
             that
             ,
             which
             the
             Apostle
             had
             deliuered
             .
             And
             what
             is
             that
             else
             ,
             but
             another
             Gospell
             ?
          
           
             You
             tell
             vs
             the
             gospell
             comprehends
             the
             principall
             points
             of
             faith
             ,
             whereas
             before
             in
             this
             point
             you
             giue
             no
             more
             to
             the
             whole
             scripture
             but
             
               that
               some
               principall
               points
               may
               be
               gathered
               out
               of
               it
               :
            
             this
             would
             haue
             made
             a
             contradiction
             in
             Master
             Perkins
             .
             But
             is
             there
             any
             thing
             necessarie
             to
             saluation
             ,
             that
             is
             not
             a
             principall
             point
             of
             faith
             ?
             Is
             not
             that
             a
             principall
             point
             ,
             without
             which
             a
             man
             cannot
             be
             saued
             ?
             But
             if
             (
             as
             you
             adde
             )
             the
             gospell
             comprehend
             also
             the
             whole
             worke
             of
             Gods
             building
             in
             vs
             ,
             either
             I
             conceiue
             not
             what
             you
             meane
             by
             those
             words
             ,
             or
             else
             he
             that
             teacheth
             any
             other
             course
             of
             Gods
             building
             in
             vs
             then
             the
             gospell
             prescribes
             ,
             preacheth
             another
             gospell
             :
             which
             doctrine
             will
             go
             neere
             to
             ouerthrow
             the
             greatest
             part
             of
             your
             will
             worship
             .
             You
             proceed
             and
             say
             ,
             that
             the
             Apostle
             speakes
             of
             such
             a
             doctrine
             as
             digs
             vp
             the
             foundation
             .
             What
             is
             the
             foundation
             ?
             If
             it
             be
             not
             digged
             vp
             ,
             as
             long
             as
             Christ
             is
             held
             to
             be
             the
             Messiah
             ,
             and
             that
             without
             him
             there
             is
             no
             saluation
             ,
             as
             you
             commonly
             expound
             the
             gospell
             of
             faith
             in
             Christ
             ,
             questionles
             the
             Apostle
             speakes
             not
             of
             ouerthrowing
             the
             foundation
             ,
             because
             the
             Galathians
             ,
             against
             whom
             he
             writes
             ,
             did
             not
             think
             that
             any
             saluation
             could
             be
             had
             without
             Christ
             ,
             but
             f
             that
             the
             law
             morall
             and
             ceremoniall
             was
             to
             be
             ioyned
             with
             Christ
             to
             iustification
             .
             If
             the
             foundation
             may
             be
             razed
             ,
             
             though
             those
             points
             be
             not
             denyed
             ;
             and
             if
             to
             ioyne
             the
             law
             with
             Christ
             ,
             be
             to
             lay
             another
             foundation
             ,
             and
             to
             preach
             another
             gospell
             ,
             how
             can
             your
             popish
             synagogue
             be
             a
             true
             member
             of
             Christs
             Church
             ,
             in
             which
             the
             foundation
             is
             shaken
             ,
             in
             coupling
             the
             law
             with
             Christ
             ,
             and
             another
             Gospell
             preached
             ,
             by
             teaching
             such
             points
             of
             doctrine
             for
             matter
             necessarie
             to
             saluation
             ,
             as
             the
             Apostles
             neuer
             deliuered
             ?
             Master
             Perkins
             therefore
             vnderstanding
             by
             
               any
               thing
            
             ,
             only
             things
             ,
             that
             make
             another
             Gospell
             ,
             as
             the
             question
             in
             hand
             ,
             and
             g
             the
             other
             place
             alleaged
             shew
             
               A
               diuers
               doctrine
            
             ,
             may
             neither
             be
             charged
             with
             ,
             nor
             suspected
             of
             false
             dealing
             .
             h
             Bellarmine
             a
             Cardinall
             ,
             and
             a
             man
             of
             as
             great
             iudgement
             as
             you
             ,
             affirmes
             ,
             that
             the
             Apostle
             in
             that
             place
             speakes
             both
             of
             the
             written
             and
             vnwritten
             word
             ,
             not
             as
             you
             would
             haue
             it
             ,
             only
             of
             the
             gospel
             preached
             .
             And
             i
             Austin
             applies
             the
             text
             to
             the
             scripture
             of
             the
             law
             and
             of
             the
             gospell
             ;
             
               other
               then
               that
               which
               you
               haue
               receiued
               in
               the
               legall
               and
               Euangelicall
               scriptures
               ,
            
             that
             is
             ,
             in
             the
             old
             and
             new
             Testament
             .
             k
             Basill
             also
             saith
             the
             like
             of
             the
             same
             matter
             ,
             that
             
               the
               hearers
               must
               examin
               those
               things
               that
               are
               deliuered
               by
               their
               teachers
               ,
               and
               receiue
               those
               that
               are
            
             l
             
               agreeable
               to
               the
               Scripture
               ,
               and
               reiect
               those
            
             m
             
               that
               are
               diuers
            
             ,
             which
             he
             prooues
             by
             that
             place
             to
             the
             Galathians
             .
             And
             whereas
             Bellarmine
             would
             haue
             their
             testimonies
             ,
             vnderstood
             of
             things
             contrary
             only
             ,
             the
             very
             words
             refute
             him
             .
             But
             it
             is
             apparant
             ,
             that
             all
             that
             Paul
             preached
             is
             in
             the
             scriptures
             ;
             for
             out
             of
             them
             doth
             he
             still
             confirme
             his
             doctrine
             .
             They
             of
             n
             Berea
             found
             that
             ,
             which
             hee
             taught
             them
             ,
             to
             agree
             with
             the
             scriptures
             ,
             and
             o
             himselfe
             auoucheth
             before
             Festus
             ,
             that
             he
             preached
             nothing
             but
             that
             which
             Moses
             and
             the
             Prophets
             had
             taught
             .
             And
             so
             both
             these
             places
             are
             to
             purpose
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Testimonie
               IV.
            
             2.
             
             Tim.
             3.
             16.
             17.
             
             
               The
               whole
               Scripture
               is
               giuen
               by
               inspiration
               of
               God
               &
               is
               profitable
               to
               teach
               ,
               to
               improoue
               ,
               to
               correct
               ,
               and
               to
               instruct
               in
               righteousnesse
               ,
               that
               the
               man
               of
               God
               may
               be
               absolute
               ,
               beeing
               made
               perfect
               vnto
               euerie
               good
               worke
               .
            
             In
             these
             wordes
             be
             contained
             two
             arguments
             ,
             
             to
             prooue
             the
             sufficiencie
             of
             the
             Scripture
             without
             vnwritten
             verities
             .
             The
             first
             :
             that
             which
             is
             profitable
             to
             these
             foure
             vses
             :
             namely
             ,
             to
             teach
             all
             necessarie
             trueth
             ,
             to
             confute
             all
             errours
             ,
             to
             correct
             faults
             in
             manners
             ,
             and
             to
             instruct
             in
             righteousnesse
             ,
             that
             is
             ,
             to
             informe
             all
             men
             in
             all
             good
             duties
             ,
             that
             is
             sufficient
             to
             saluation
             .
             But
             scripture
             serueth
             for
             all
             these
             vses
             :
             and
             therefore
             it
             is
             sufficient
             :
             and
             vnwritten
             traditions
             are
             superfluous
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             these
             words
             are
             contained
             (
             saith
             M.
             Perkins
             )
             two
             arguments
             to
             proue
             the
             sufficiencie
             of
             Scripture
             :
             The
             first
             ;
             that
             which
             is
             profitable
             to
             these
             foure
             vses
             ,
             
               to
               teach
            
             (
             all
             necessary
             truth
             is
             not
             in
             the
             text
             )
             
               to
               confute
            
             
             errors
             ,
             
               to
               correct
            
             faults
             in
             manners
             ,
             
               to
               instruct
            
             (
             all
             men
             in
             all
             dutie
             ,
             is
             M.
             Perkins
             his
             addition
             to
             the
             text
             )
             that
             is
             sufficient
             to
             saluation
             :
             But
             the
             Scriptures
             serue
             for
             all
             these
             vses
             ,
             &c.
             
          
           
             Ans.
             This
             text
             of
             holy
             Scripture
             ,
             is
             so
             farre
             from
             yeelding
             our
             aduersaries
             two
             Arguments
             ,
             that
             it
             affoordeth
             not
             so
             much
             as
             any
             probable
             colour
             of
             halfe
             one
             good
             argument
             .
             In
             searching
             out
             the
             true
             sense
             of
             holy
             Scriptures
             ;
             we
             must
             obserue
             diligently
             the
             nature
             and
             proper
             signification
             of
             the
             words
             ;
             as
             M.
             Perkins
             also
             noteth
             out
             of
             S.
             Augustine
             ,
             in
             his
             sixt
             obiection
             of
             this
             question
             ;
             which
             ,
             if
             the
             Protestants
             did
             here
             performe
             ,
             they
             would
             make
             no
             such
             account
             of
             this
             text
             :
             for
             S.
             Paul
             saith
             only
             ,
             that
             all
             Scripture
             is
             profitable
             ,
             not
             sufficient●
             ,
             to
             teach
             ,
             to
             proue
             ,
             &c.
             
             How
             are
             they
             then
             carried
             away
             with
             their
             owne
             partiall
             affections
             ,
             that
             cannot
             discerne
             betweene
             profitable
             and
             sufficient
             ?
             Good
             Timber
             is
             profitable
             to
             the
             building
             of
             an
             house
             ,
             but
             it
             is
             not
             sufficient
             ,
             without
             stones
             ,
             morter
             ,
             and
             a
             Carpenter
             .
             Seed
             serues
             well
             ,
             yea
             ,
             is
             also
             necessary
             to
             bring
             forth
             corne
             :
             but
             will
             it
             suffice
             of
             itself
             ,
             without
             manuring
             of
             the
             ground
             ,
             and
             seasonable
             weather
             ?
             And
             to
             fit
             our
             purpose
             more
             properly
             ;
             good
             lawes
             are
             very
             profitable
             :
             yea
             ,
             most
             expedient
             for
             the
             good
             gouernment
             of
             the
             common-vvealth
             :
             But
             are
             they
             sufficient
             vvithout
             good
             customes
             ,
             good
             gouernours
             ,
             and
             iudges
             ,
             to
             see
             the
             same
             law
             and
             customes
             rightly
             vnderstood
             and
             duly
             executed
             ?
             Euen
             so
             the
             holy
             Scriptures
             (
             S.
             Paul
             affirmeth
             )
             are
             very
             profitable
             ;
             as
             contayning
             very
             good
             and
             necessarie
             matter
             ,
             both
             to
             teach
             ,
             reproue
             ,
             and
             correct
             :
             but
             he
             saith
             not
             they
             are
             sufficient
             ,
             or
             that
             they
             do
             containe
             all
             doctrine
             needfull
             for
             these
             foure
             ends
             :
             And
             therefore
             ,
             to
             argue
             out
             of
             S.
             Paul
             ,
             that
             they
             are
             sufficient
             for
             all
             those
             purposes
             ;
             vvhen
             he
             saith
             only
             ,
             that
             they
             are
             profitable
             to
             them
             ,
             is
             plainly
             not
             to
             knovv
             ,
             or
             not
             to
             care
             vvhat
             a
             man
             ●…h
             :
             And
             to
             presse
             such
             an
             impertinent
             cauil
             ,
             so
             often
             and
             so
             vehemently
             as
             the
             Protestants
             do
             ,
             is
             nothing
             else
             but
             to
             bevvray
             ,
             (
             vnto
             the
             indifferent
             reader
             )
             either
             
             their
             extreame
             ignorance
             ,
             or
             most
             audacious
             impudency
             ,
             that
             thinke
             they
             can
             face
             out
             any
             matter
             ,
             be
             it
             neuer
             so
             impertinent
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             text
             was
             set
             downe
             before
             without
             any
             addition
             ,
             now
             Master
             Perkins
             shewes
             how
             he
             gathers
             his
             argument
             out
             of
             the
             text
             ,
             without
             adding
             to
             it
             at
             all
             ,
             but
             interpreting
             it
             .
             Now
             whereas
             hee
             saith
             all
             necessarie
             truth
             ,
             how
             much
             lesse
             affirmes
             p
             Lyra
             ,
             when
             he
             addes
             ,
             to
             q
             
               teach
               the
               truth
            
             ?
             for
             if
             by
             that
             word
             he
             should
             meane
             no
             more
             but
             some
             truth
             ,
             it
             were
             but
             a
             bare
             exposition
             ,
             but
             that
             he
             vnderstands
             by
             it
             all
             truth
             ,
             I
             gather
             out
             of
             his
             other
             exposition
             that
             followes
             ,
             for
             which
             also
             you
             blame
             Master
             
               Perkins
               ,
               to
               instruct
               all
               men
               in
               all
               dutie
               .
            
             The
             word
             is
             
               in
               all
               righteousnes
            
             ,
             that
             is
             ,
             to
             r
             
               make
               him
               righteous
               with
               legall
               righteousnes
            
             (
             saith
             
               Lyra
               )
               which
               is
               all
            
             s
             
               or
               euery
               vertue
            
             .
          
           
             That
             the
             profitablenes
             of
             the
             Scripture
             to
             those
             purposes
             argues
             a
             sufficiencie
             ,
             it
             is
             the
             iudgement
             of
             the
             best
             Interpreters
             :
             
               There
               is
               no
               sicknes
               of
               the
               soule
            
             (
             saith
             t
             
               Cyprian
               )
               for
               which
               the
               Scripture
               of
               God
               affoords
               not
               a
               present
               remedie
               .
            
             He
             proues
             it
             by
             the
             place
             of
             Timothy
             .
             u
             Ierome
             saith
             ,
             
               The
               Scripture
               was
               giuen
               to
               teach
               vs
               ,
               that
               doing
               all
               things
               by
               the
               aduice
               thereof
               ,
               we
               might
               doe
               iust
               things
               iustly
               .
            
             x
             Chrysostome
             is
             yet
             more
             plaine
             :
             
               If
               we
               be
               to
               learne
               ,
               or
               to
               be
               ignorant
               of
               any
               thing
               ,
               there
               we
               shall
               learne
               it
               :
               if
               to
               conuince
               falsehood
               ,
               thence
               we
               shall
               fetch
               it
               :
               if
               we
               be
               to
               correct
               or
               chastice
               for
               exhortation
               ,
               if
               any
               comfort
               be
               wanting
               ,
               which
               must
               be
               had
               ,
               out
               of
               the
               Scripture
               we
               shall
               learne
               it
               .
            
             And
             vpon
             those
             words
             ,
             
               That
               the
               man
               of
               God
               may
               be
               perfit
               :
               Therefore
               without
               the
               Scripture
               hee
               cannot
               bee
               made
               perfect
               .
               In
               steed
               of
               me
            
             (
             saith
             
               Paul
               )
               thou
               hast
               the
               Scriptures
               :
               if
               thou
               desire
               to
               learne
               any
               thing
               ,
               thence
               thou
               shalt
               ,
               or
               there
               thou
               maist
               haue
               it
               .
               The
               Scripture
            
             (
             saith
             y
             
               Theophylact
               )
               is
               profitable
               to
               vs
               ,
               teaching
               vs
               ,
               if
               any
               thing
               be
               to
               be
               learned
               .
               For
               there
               is
               nothing
               that
               cannot
               be
               answered
               by
               the
               holy
               Scripture
               .
               If
               vaine
               and
               false
               things
               be
               to
               be
               reprooued
               ,
               thence
               also
               it
               may
               be
               done
               :
               if
               any
               thing
               be
               to
               be
               corrected
               ,
               if
               any
               man
               be
               to
               be
               instructed
               ,
               that
               is
               to
               be
               taught
               to
               righteousnes
               ,
               that
               is
               ,
               that
               he
               he
               may
               do
               that
               which
               is
               righteous
               ,
               this
               also
               is
               ready
               for
               thee
               in
               the
               Scripture
               .
            
             And
             afterward
             he
             makes
             the
             Apostle
             speake
             thus
             to
             
             
               Timothy
               :
               If
               thou
               wilt
               be
               perfect
               and
               holy
               ,
               &c.
               let
               the
               Scriptures
               be
               thy
               Counsellors
               in
               steed
               of
               me
               .
            
             And
             vpon
             these
             words
             ,
             
               Perfect
               to
               euery
               good
               worke
               .
               Not
               simply
            
             (
             saith
             Theophylact
             )
             z
             
               partly
               fitted
               to
               good
               workes
               ,
               but
               perfect
               :
               not
               so
               that
               he
               shall
               be
               fitted
               to
               this
               and
               not
               to
               that
               ,
               but
               to
               euery
               good
               worke
               .
            
             That
             
               he
               may
               be
               perfect
               to
               euery
               good
               worke
               ,
            
             saith
             a
             
               Peter
               Lombard
            
             ,
             expounding
             the
             word
             instructus
             ,
             which
             is
             in
             your
             vulgar
             translation
             .
             b
             Thomas
             goes
             further
             ,
             
               to
               euery
               good
               worke
               :
               Not
               onely
               to
               those
               workes
               which
               are
               for
               necessitie
               of
               saluation
               ,
               but
               to
               those
               also
               that
               are
               of
               supererogation
               .
            
             And
             a
             little
             before
             :
             
               If
               the
               effect
               of
               holy
               Scripture
               be
               fourefold
               ,
               to
               teach
               the
               truth
               ,
               to
               conuince
               falsehood
               ,
               for
               speculation
               ;
               to
               draw
               from
               euill
               ,
               and
               bring
               to
               good
               ,
               for
               practise
               ;
               the
               last
               effect
               of
               it
               is
               ,
               that
               it
               brings
               men
               to
               perfection
               .
            
             c
             
               For
               it
               doth
               not
               make
               a
               man
               good
               in
               part
               ,
               but
               perfectly
               .
               It
               is
               proper
               to
               the
               holy
               Scripture
            
             (
             saith
             d
             
               Caietan
               )
               to
               teach
               the
               igrant
               ,
               and
               that
               he
               may
               be
               perfect
               in
               all
               things
               ,
               that
               belong
               to
               the
               perfecting
               of
               a
               man
               of
               God.
            
             And
             afterward
             :
             
               See
               whether
               the
               profit
               of
               the
               holy
               Scripture
               teads
               ,
               to
               the
               perfection
               of
               the
               man
               of
               God
               :
               that
               is
               ,
               of
               him
               who
               giues
               himselfe
               wh●ly
               to
               God
               ;
               to
               such
               a
               perfection
               I
               say
               ,
               that
               he
               may
               be
               perfect
               to
               the
               practis●
               of
               e●ery
               good
               worke
               .
            
             I
             haue
             been
             som●
             what
             the
             larger
             in
             this
             ,
             because
             this
             Papist
             chargeth
             vs
             so
             hard
             ,
             not
             to
             know
             ,
             or
             not
             to
             ●…e
             what
             wee
             say
             .
             And
             yet
             what
             say
             we
             ,
             that
             hath
             not
             been
             said
             before
             by
             the
             ancient
             writers
             ,
             and
             many
             Papi●…s
             themselues
             ?
             Now
             for
             the
             further
             confirmation
             of
             this
             exposition
             (
             though
             against
             a
             Papist
             there
             needes
             no
             further
             )
             wee
             may
             obserue
             out
             of
             Chrysostome
             ,
             and
             Theophylact
             ,
             that
             the
             Apostle
             Paul
             ,
             being
             ,
             as
             he
             e
             saith
             afterwards
             ,
             
               shortly
               to
               be
               offered
               vp
            
             ,
             commends
             the
             Scriptures
             to
             Timothy
             for
             instructers
             in
             his
             steed
             ,
             to
             which
             he
             may
             haue
             recourse
             ,
             as
             often
             as
             any
             truth
             is
             to
             be
             taught
             ,
             any
             error
             to
             be
             confuted
             ,
             any
             fault
             to
             be
             reprooued
             ,
             or
             any
             good
             dutie
             to
             be
             enioyned
             .
             Further
             ,
             we
             vnderstand
             by
             the
             Apostle
             himself
             ,
             that
             f
             
               the
               Scriptures
               are
               able
               to
               make
               him
               wise
               to
               saluation
               .
            
             And
             thence
             we
             conclude
             ,
             that
             they
             containe
             all
             things
             necessarie
             to
             saluation
             .
             And
             if
             any
             thing
             els
             were
             requisite
             ,
             it
             is
             strange
             that
             the
             Apostle
             should
             
             not
             commend
             the
             especiall
             meditation
             thereof
             vnto
             him
             ,
             since
             without
             it
             he
             could
             not
             be
             perfect
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             second
             :
             that
             which
             can
             make
             the
             man
             of
             God
             ,
             that
             is
             Prophets
             ,
             and
             Apostles
             ,
             and
             the
             Ministers
             of
             the
             word
             ,
             perfect
             in
             all
             the
             duties
             of
             their
             callings
             :
             that
             same
             worde
             is
             sufficient
             to
             make
             all
             other
             men
             perfect
             in
             all
             good
             works
             .
             But
             Gods
             word
             is
             able
             to
             make
             the
             man
             of
             God
             perfect
             .
             Therefore
             it
             is
             sufficient
             to
             prescribe
             the
             true
             and
             perfect
             way
             to
             eternall
             life
             ,
             without
             the
             helpe
             of
             vnwritten
             traditions
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             same
             ansvvere
             I
             make
             vnto
             M.
             Perkins
             his
             second
             argument
             ,
             out
             of
             the
             same
             place
             :
             that
             the
             holy
             Scriptures
             be
             profitable
             to
             make
             the
             man
             of
             God
             absolute
             ,
             but
             not
             sufficient
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             same
             replie
             make
             I
             against
             this
             answer
             ,
             that
             both
             the
             Apostle
             and
             the
             interpreters
             alleaged
             proue
             ,
             that
             they
             are
             so
             profitable
             ,
             that
             they
             make
             the
             man
             of
             God
             sufficient
             .
             Besides
             ,
             any
             man
             may
             obserue
             ,
             that
             you
             answer
             to
             neither
             part
             of
             Master
             Perkins
             syllogisme
             ,
             but
             roue
             at
             the
             imagined
             exposition
             of
             the
             place
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             say
             moreouer
             ;
             that
             Master
             Perkins
             doth
             falsely
             English
             these
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             into
             the
             whole
             Scriptures
             :
             when
             it
             signifieth
             all
             Scripture
             ,
             that
             is
             ,
             euery
             booke
             of
             Scripture
             :
             and
             is
             there
             put
             to
             verifie
             ,
             that
             the
             old
             Testament
             only
             serues
             to
             instruct
             to
             saluation
             :
             For
             ,
             in
             the
             words
             next
             before
             ,
             S.
             Paul
             sheweth
             ,
             how
             that
             Timothy
             from
             his
             infancie
             ,
             had
             been
             trained
             vp
             in
             the
             knowledge
             of
             the
             holy
             Scriptures
             :
             which
             ,
             saith
             he
             ,
             can
             instruct
             thee
             to
             saluation
             :
             And
             annexeth
             ,
             as
             the
             confirmation
             thereof
             the
             Text
             cited
             :
             
               All
               Scripture
               inspired
               of
               God
               ,
               is
               profitable
               to
               teach
               ,
               &c.
               
            
             Now
             ,
             in
             Timothies
             infancie
             ,
             no
             part
             of
             the
             new
             Testament
             was
             written
             ,
             and
             therefore
             ,
             all
             Scripture
             which
             is
             here
             put
             ,
             to
             proue
             that
             Scripture
             which
             Timothie
             in
             his
             Infancie
             knew
             ;
             cannot
             but
             by
             vnreasonable
             wresting
             ,
             signifie
             more
             than
             all
             the
             bookes
             of
             the
             old
             Testament
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             words
             are
             rightly
             translated
             :
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             often
             taken
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             these
             places
             manifestly
             prooue
             :
             g
             Col.
             2.
             9.
             
             
               In
               him
               dwels
               the
               whole
               fulnes
               of
               the
               Godhead
               :
            
             h
             Act.
             20.
             27.
             
             
               The
               whole
               counsaile
               of
               God.
            
             Luk.
             21.
             32.
             
             
               All
               the
               people
            
             .
             Ephes.
             4.
             16.
             
             
               The
               whole
               bodie
            
             .
             Rom.
             4.
             16.
             
             
               The
               whole
               seede
            
             .
             2.
             
             Thess.
             1.
             11.
             
             
               All
               the
               
               good
               pleasure
            
             .
             Matth.
             3.
             5.
             
             
               All
               Iudea
               ,
               and
               all
               the
               region
               thereabout
               .
            
             That
             it
             must
             be
             so
             taken
             ,
             in
             this
             place
             i
             Dionysius
             the
             Carthusian
             witnesseth
             ;
             
               All
               ,
               that
               is
            
             k
             
               the
               whole
               Canonicall
               scripture
               .
               The
               Scriptures
            
             (
             saith
             l
             your
             ordinarie
             Glosse
             .
             )
             And
             in
             that
             sense
             did
             the
             Interpreters
             expound
             it
             .
             If
             we
             take
             it
             ,
             as
             you
             doe
             ,
             euery
             Psalme
             ,
             euery
             verse
             ,
             yea
             euery
             word
             ,
             as
             being
             from
             God
             by
             inspiration
             ,
             must
             haue
             all
             these
             properties
             .
             For
             whereas
             you
             would
             restraine
             it
             to
             euery
             booke
             of
             scripture
             ,
             the
             words
             will
             not
             beare
             it
             ,
          
           
             If
             the
             old
             Testament
             onely
             without
             the
             new
             had
             this
             sufficiencie
             ,
             can
             it
             be
             insufficient
             now
             the
             new
             is
             added
             ?
             which
             indeed
             is
             rather
             an
             explication
             ,
             than
             an
             addition
             to
             the
             former
             .
             It
             is
             more
             than
             can
             be
             prooued
             ,
             that
             no
             part
             of
             the
             new
             Testament
             was
             written
             in
             Timothies
             childhood
             ,
             he
             being
             at
             this
             time
             but
             a
             young
             man
             ,
             and
             this
             being
             one
             of
             the
             last
             Epistles
             ,
             if
             not
             the
             very
             last
             ,
             that
             euer
             the
             Apostle
             wrote
             a
             little
             before
             his
             martyrdome
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             So
             that
             there
             are
             three
             foule
             faults
             in
             this
             the
             Protestants
             Achilles
             :
             The
             first
             ,
             in
             falsification
             of
             the
             text
             ,
             that
             it
             might
             seeme
             to
             be
             spoken
             of
             the
             whole
             ,
             which
             is
             spoken
             of
             euery
             part
             .
             The
             second
             ,
             in
             applying
             that
             which
             is
             spoken
             of
             the
             olde
             Testament
             ,
             vnto
             both
             the
             olde
             and
             new
             .
             The
             third
             ,
             in
             making
             that
             to
             bee
             all-sufficient
             which
             S.
             Paul
             affirmeth
             onley
             to
             bee
             profitable
             .
             And
             this
             is
             all
             they
             can
             say
             out
             of
             the
             Scripture
             ,
             to
             proue
             that
             the
             vvritten
             Word
             containes
             all
             doctrine
             needfull
             to
             saluation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             first
             and
             second
             faults
             are
             none
             at
             all
             :
             The
             translation
             is
             true
             ,
             and
             the
             reason
             good
             ;
             though
             you
             expound
             the
             place
             onely
             of
             the
             old
             Testament
             .
             The
             third
             is
             sufficiently
             cleere
             ,
             that
             the
             profit
             the
             Scripture
             brings
             ,
             is
             the
             perfecting
             of
             the
             man
             of
             God
             to
             euery
             good
             worke
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Whereupon
             ,
             I
             make
             this
             inuincible
             argument
             against
             them
             out
             of
             
             this
             their
             ov●ne
             position
             .
          
           
             Nothing
             is
             necessary
             to
             be
             beleeued
             ,
             but
             that
             which
             is
             written
             in
             holy
             Scripture
             .
             But
             in
             no
             place
             of
             Scripture
             is
             it
             written
             ,
             that
             the
             written
             word
             containes
             all
             doctrine
             needfull
             to
             saluation
             ,
             as
             hath
             been
             proued
             .
          
           
             Therfore
             ,
             it
             is
             not
             necessary
             to
             saluation
             to
             beleeue
             the
             written
             word
             ,
             to
             containe
             all
             doctrine
             needfull
             to
             saluation
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             inuincible
             reason
             is
             like
             your
             great
             Masters
             inuincible
             Armada
             ,
             so
             strong
             in
             your
             conceit
             ,
             not
             in
             truth
             .
             I
             denie
             
             the
             assumption
             of
             your
             syllogisme
             ,
             as
             it
             lies
             ;
             that
             place
             of
             Timothie
             ,
             if
             there
             were
             no
             more
             ,
             prooues
             the
             matter
             sufficiently
             .
             But
             if
             by
             
               written
               in
               the
               Scripture
            
             ,
             you
             meane
             
               set
               downe
               in
               plaine
               words
            
             ,
             I
             denie
             also
             the
             proposition
             .
             For
             many
             things
             are
             contained
             in
             the
             Scripture
             ,
             that
             are
             not
             expresly
             deliuered
             ;
             and
             that
             your
             great
             champion
             m
             Bellarmine
             knew
             well
             enough
             ,
             when
             he
             propounded
             your
             opinion
             so
             craftily
             by
             that
             word
             expresse
             ,
             expresly
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             by
             the
             same
             principle
             ,
             I
             might
             reiect
             all
             testimony
             of
             Antiquitie
             as
             needlesse
             ,
             if
             the
             Scriptures
             be
             so
             al-sufficient
             as
             they
             hold
             .
             Yet
             let
             vs
             here
             what
             testimony
             M.
             Perkins
             brings
             out
             of
             antiquity
             ,
             in
             fauour
             of
             his
             cause
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Not
             only
             you
             may
             ,
             but
             you
             must
             also
             reiect
             all
             testimonie
             of
             antiquitie
             ,
             that
             would
             bring
             in
             any
             doctrine
             necessarie
             to
             saluation
             ,
             which
             cannot
             be
             prooued
             by
             scripture
             .
             Indeed
             the
             writings
             of
             the
             ancients
             are
             (
             as
             you
             call
             them
             )
             testimonies
             ,
             that
             is
             ,
             witnesses
             of
             the
             truth
             deliuered
             in
             the
             scripture
             ,
             not
             autenticall
             records
             of
             any
             other
             truth
             .
             To
             this
             purpose
             they
             are
             highly
             to
             be
             esteemed
             ,
             when
             they
             agree
             with
             the
             truth
             ,
             and
             to
             beheld
             as
             agreeing
             ,
             when
             there
             is
             not
             some
             good
             reason
             to
             be
             brought
             to
             the
             contrarie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             V.
             the
             iudgement
             of
             the
             Church
             .
             Turtul
             .
             *
             saith
             ,
             
               Take
               from
               hereticks
               opinions
               which
               they
               maintaine
               with
               the
               heathen
               ,
               that
               they
               may
               defend
               their
               questions
               by
            
             Scripture
             alone
             ,
             
               and
               they
               cannot
               stand
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Here
             Scripture
             alone
             is
             opposed
             (
             as
             euery
             one
             may
             see
             )
             vnto
             the
             writings
             of
             Heathen
             Authors
             ,
             and
             not
             to
             the
             Traditions
             of
             the
             Apostles
             ;
             and
             therefore
             make
             nothing
             against
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Scripture
             is
             n
             here
             appealed
             to
             ,
             as
             the
             onely
             competent
             Iudge
             in
             matters
             of
             controuersie
             about
             religion
             .
             For
             otherwise
             if
             Heretikes
             would
             flie
             to
             reuelations
             ,
             and
             thereby
             defend
             their
             errors
             ,
             they
             might
             be
             said
             not
             to
             do
             against
             this
             rule
             of
             Tertullian
             .
             Yea
             ,
             if
             traditions
             were
             of
             force
             to
             prooue
             ,
             they
             might
             easily
             answere
             Tertullian
             in
             this
             case
             ,
             that
             it
             skilled
             not
             though
             they
             could
             not
             maintaine
             their
             opinions
             by
             Scripture
             ,
             as
             long
             as
             traditions
             perhaps
             might
             make
             for
             them
             .
             But
             Tertullian
             condemnes
             their
             errors
             ,
             because
             
             they
             cannot
             be
             auowed
             by
             the
             Scripture
             ,
             making
             that
             the
             onely
             triall
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             ,
             
               We
               need
               no
               curiositie
               after
               Christ
               Iesus
               ,
               nor
               inquisition
               after
               the
               Gospell
               .
               When
               we
               beleeue
               it
               ,
               we
               desire
               to
            
             beleeue
             nothing
             beside
             :
             
               for
               this
               we
               first
               beleeue
               that
               there
               is
            
             nothing
             more
             
               which
               we
               may
               beleeue
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             By
             the
             Gospell
             there
             ,
             is
             vnderstood
             all
             our
             Christian
             doctrine
             ,
             written
             and
             vnwritten
             ;
             and
             not
             only
             the
             written
             word
             of
             the
             foure
             Euangelists
             ,
             else
             we
             should
             not
             beleeue
             the
             Actes
             of
             the
             Apostles
             ,
             or
             their
             Epistles
             ,
             no
             more
             than
             Traditions
             :
             which
             Christian
             doctrine
             ,
             written
             and
             vnwritten
             ,
             we
             only
             beleeue
             by
             diuine
             faith
             ;
             to
             all
             other
             Authors
             ,
             we
             giuesuch
             credit
             as
             their
             writings
             do
             deserue
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             By
             o
             the
             Gospell
             ,
             the
             doctrine
             of
             saluation
             by
             Christ
             is
             vnderstood
             ,
             which
             is
             no
             lesse
             plainly
             and
             fully
             deliuered
             in
             the
             other
             writings
             of
             the
             new
             Testament
             ,
             than
             in
             those
             foure
             bookes
             ,
             which
             we
             call
             by
             that
             particular
             name
             .
             But
             that
             traditions
             should
             be
             commended
             vnder
             the
             title
             of
             the
             Gospell
             ,
             it
             is
             neither
             true
             ,
             nor
             likely
             .
             You
             must
             shew
             some
             place
             of
             this
             author
             ,
             or
             of
             some
             other
             about
             his
             time
             ,
             to
             giue
             credit
             to
             your
             interpretation
             .
             But
             it
             is
             apparant
             you
             answered
             at
             aduenture
             ,
             not
             knowing
             where
             it
             is
             to
             be
             found
             in
             Tertullian
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             If
             any
             man
             desire
             to
             see
             Tertullians
             iudgement
             of
             Traditions
             ,
             let
             him
             read
             his
             book
             of
             prescriptions
             against
             Heretikes
             ,
             where
             he
             auerreth
             ,
             that
             Traditions
             serue
             better
             than
             the
             Scriptures
             themselues
             ,
             to
             confute
             all
             Heresies
             :
             Heretikes
             alwaies
             ,
             either
             not
             allowing
             all
             the
             bookes
             of
             Scripture
             ,
             or
             else
             peruerting
             the
             sense
             and
             meaning
             of
             the
             Scriptures
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             hath
             to
             doe
             with
             such
             Heretikes
             ,
             as
             p
             Tertullians
             aduersaries
             then
             were
             ,
             and
             you
             Papists
             in
             part
             now
             are
             ,
             must
             of
             necessitie
             haue
             recourse
             to
             the
             iudgement
             of
             the
             Church
             .
             For
             what
             other
             meanes
             can
             be
             vsed
             against
             them
             ,
             that
             denie
             the
             sufficiencie
             of
             the
             Scripture
             ?
             Therefore
             Tertullian
             and
             Irenaeus
             too
             ,
             who
             had
             to
             deale
             with
             the
             same
             kinde
             of
             men
             ,
             labours
             to
             beate
             them
             with
             their
             owne
             weapons
             ,
             and
             yet
             bring
             not
             in
             any
             new
             doctrine
             beside
             the
             Scripture
             ,
             but
             maintaine
             the
             doctrine
             of
             the
             Scripture
             against
             them
             ,
             that
             condemne
             the
             Scripture
             ,
             by
             the
             testimonies
             of
             learned
             men
             ,
             
          
           
           
             custome
             of
             the
             Church
             ,
             but
             he
             saith
             nothing
             of
             giuing
             like
             authoritie
             to
             the
             traditions
             ,
             and
             written
             word
             .
             Beside
             ,
             here
             is
             no
             speech
             of
             doctrine
             ,
             but
             only
             of
             obseruing
             certaine
             outward
             ceremonies
             not
             necessarie
             to
             saluation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Augustine
             booke
             2.
             cap.
             9.
             de
             doct
             .
             Christ.
             
               In
               those
               things
               which
               are
               plainely
               set
               downe
               in
               Scripture
               ,
               are
               found
            
             all
             those
             points
             which
             containe
             faith
             and
             manners
             
               of
               liuing
               well
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             All
             things
             necessary
             to
             be
             beleeued
             of
             euery
             simple
             Christian
             ,
             vnder
             
             paine
             of
             damnation
             ,
             that
             is
             ,
             the
             Articles
             of
             our
             Beleefe
             ,
             are
             contained
             in
             the
             Scriptures
             ,
             but
             not
             the
             resolution
             of
             harder
             matters
             ,
             much
             lesse
             of
             all
             difficulties
             ,
             vvhich
             the
             more
             learned
             must
             expresly
             beleeue
             ,
             if
             they
             vvill
             be
             saued
             ,
             vvhich
             distinction
             S.
             Augustine
             else-vvhere
             doth
             signifie
             .
             *
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             question
             is
             only
             of
             such
             points
             as
             are
             necessarie
             to
             saluation
             ,
             which
             are
             all
             one
             to
             the
             learned
             ,
             and
             vnlearned
             ,
             vnlesse
             there
             be
             diuers
             meanes
             of
             saluation
             for
             them
             .
             True
             it
             is
             ,
             that
             a
             Minister
             ought
             to
             haue
             more
             knowledge
             then
             an
             ordinarie
             Christian
             ,
             and
             that
             the
             neglect
             of
             laboring
             for
             it
             is
             damnable
             to
             him
             ,
             as
             all
             sinne
             is
             damnable
             ;
             but
             that
             which
             is
             necessarie
             to
             saluation
             ,
             is
             equallie
             necessarie
             for
             all
             men
             :
             neither
             doth
             Austen
             allow
             any
             such
             distinction
             ,
             but
             refutes
             it
             rather
             a
             in
             that
             verie
             place
             :
             for
             he
             saith
             ,
             that
             
               all
               that
               feare
               God
               do
               seeke
               the
               will
               of
               God
               in
               the
               Canonicall
               scripture
            
             ;
             but
             the
             words
             alleaged
             are
             most
             plaine
             ,
             
               All
               those
               points
               that
               containe
               faith
               and
               manners
               of
               liuing
               well
               ,
               that
               is
               hope
               ,
               and
               charitie
               .
            
             Now
             what
             is
             necessarie
             for
             any
             man
             to
             saluation
             ,
             that
             is
             not
             comprized
             in
             one
             of
             these
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             is
             gathered
             out
             of
             many
             other
             places
             of
             his
             vvorkes
             ,
             as
             in
             that
             matter
             of
             rebaptizing
             them
             ,
             vvho
             became
             Catholikes
             after
             they
             had
             bin
             baptized
             by
             Heretikes
             .
             He
             saith
             ,
             *
             
               The
               Apostles
               truly
               haue
               commaunded
               nothing
               hereof
            
             (
             in
             their
             vvritings
             )
             
               but
               that
               custome
               which
               was
               laid
               against
            
             S.
             
               Cyprian
               ,
               is
               to
               be
               beleeued
               to
               haue
               flowed
               from
               an
               Apostolicall
               Tradition
               ,
               as
               there
               be
               many
               things
               which
               the
               vniuersall
               church
               holdeth
               ,
               and
               therfore
               are
               to
               be
               beleeued
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             that
             place
             Austen
             makes
             no
             mention
             of
             any
             such
             difference
             betwixt
             the
             learned
             and
             vnlearned
             to
             saluation
             ,
             but
             teacheth
             directlie
             contrary
             to
             your
             doctrine
             in
             both
             points
             .
             For
             the
             hard
             matters
             you
             speake
             of
             ,
             thus
             saith
             b
             
               Austin
               ,
               
               when
               we
               dispute
               of
               darke
               matters
               ,
               where
            
             c
             
               the
               certain
               and
               cleere
               instructions
               of
               the
               holy
               Scriptures
               do
               not
               help
               vs
               ,
               a
               mans
               presumption
               must
               restraine
               it selfe
               ,
               and
               not
               incline
               to
               either
               side
               .
            
             This
             is
             Austens
             iudgement
             ,
             he
             leades
             vs
             not
             in
             these
             cases
             to
             traditions
             as
             you
             do
             .
             Now
             for
             the
             other
             point
             ,
             he
             addes
             presently
             after
             that
             ,
             
               if
               the
               knowledge
               of
               hard
               questions
               could
               not
               be
               wanted
               ,
               without
               losse
               of
               saluation
               ,
               there
               would
               be
               some
               cleere
               authoritie
               of
               Scripture
               to
               instruct
               vs
               in
               them
               ,
            
             so
             far
             was
             Austen
             from
             seeking
             to
             any
             traditions
             ,
             as
             necessarie
             to
             saluation
             .
          
           
             This
             testimonie
             is
             falsely
             alleaged
             by
             you
             in
             the
             later
             part
             of
             it
             ,
             which
             is
             thus
             in
             d
             
               Austin
               ,
               and
               therefore
               are
               to
               be
               beleeued
               to
               haue
               bin
               enioyned
               by
               the
               Apostles
               .
            
             You
             put
             the
             matter
             indefinitly
             
               are
               to
               be
               beleeued
            
             ,
             that
             so
             they
             may
             be
             thought
             necessarie
             to
             saluation
             ,
             of
             which
             there
             is
             not
             a
             word
             in
             this
             place
             of
             Austen
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             same
             saith
             he
             of
             the
             custome
             of
             the
             Church
             in
             Baptizing
             Infants
             .
             *
             And
             in
             his
             Epist.
             174.
             of
             the
             vvord
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               is
               not
               in
               the
               holy
               Scripture
               ,
               and
               yet
               neuerthelesse
               is
               defended
               to
               be
               vsed
               in
               the
               assertion
               of
               faith
               .
            
             As
             also
             (
             saith
             he
             )
             vve
             neuer
             
               read
               in
               those
               bookes
               that
               the
               Father
               is
               vnbegotten
               ,
               and
               yet
               we
               hold
               that
               he
               is
               so
               to
               be
               called
               .
            
             *
             And
             S.
             Augustine
             holds
             that
             the
             holy
             Ghost
             is
             to
             be
             adored
             ,
             though
             it
             be
             not
             vvritten
             in
             the
             vvord
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Of
             the
             custome
             of
             baptising
             infants
             ,
             Austin
             saith
             ,
             
               that
               it
               is
               not
               to
               be
               despised
               ,
               nor
               by
               any
               meanes
               to
               be
               thought
               superfluous
               ,
               and
               that
               it
               were
               not
               at
               all
               to
               be
               beleeued
               ,
               vnlesse
               it
               were
               an
               Apostolicall
               tradition
               ,
            
             where
             he
             speakes
             not
             of
             any
             doctrine
             necessary
             to
             saluation
             ,
             but
             of
             the
             Churches
             practise
             ,
             and
             that
             indeede
             in
             a
             case
             grounded
             on
             the
             Scripture
             .
          
           
             We
             speake
             of
             doctrine
             ,
             not
             of
             words
             ,
             as
             e
             Austin
             doth
             in
             those
             places
             .
             The
             matter
             which
             is
             signified
             by
             those
             words
             ,
             that
             f
             
               Christ
               is
               of
               the
               same
               substance
               with
               his
               father
               ,
            
             that
             
               the
               father
               was
               not
               begotten
            
             ,
             may
             be
             proued
             by
             the
             Scripture
             ,
             and
             must
             needs
             be
             held
             :
             the
             words
             are
             neither
             in
             the
             Scripture
             ,
             nor
             bring
             any
             danger
             of
             saluation
             ,
             though
             they
             be
             denyed
             ,
             if
             the
             points
             of
             doctrine
             signified
             by
             them
             be
             beleeued
             ;
             yet
             were
             it
             a
             great
             presumption
             and
             follie
             for
             any
             man
             to
             refuse
             such
             words
             ,
             as
             haue
             bin
             fitlie
             applied
             by
             the
             former
             Churches
             .
             The
             other
             point
             of
             adoring
             the
             holy
             ghost
             ,
             hath
             
             a
             strong
             foundation
             on
             those
             places
             of
             Scripture
             which
             prooue
             him
             to
             be
             God
             ,
             as
             many
             do
             .
             But
             what
             is
             all
             this
             to
             the
             purpose
             for
             the
             stablishing
             of
             any
             doctrine
             necessarie
             to
             saluation
             by
             tradition
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             like
             of
             the
             perpetuall
             Virginity
             of
             our
             B.
             Lady
             ,
             *
             out
             of
             vvhich
             and
             many
             more
             such
             like
             ,
             vve
             gather
             most
             manifestly
             that
             S.
             Augustine
             thought
             many
             matters
             of
             faith
             ,
             not
             to
             be
             contained
             in
             the
             vvritten
             vvord
             ,
             but
             to
             be
             taken
             out
             of
             the
             Churches
             treasurie
             of
             Traditions
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             fourth
             heresie
             in
             Austin
             is
             the
             Basilidians
             ,
             who
             held
             no
             such
             opinion
             of
             the
             virgin
             Mary
             .
             Indeed
             there
             were
             other
             heretikes
             ,
             the
             g
             6.
             in
             number
             ,
             who
             denyed
             her
             virginitie
             after
             our
             Sauiours
             birth
             ,
             falsely
             ,
             as
             we
             verily
             perswade
             our selues
             ;
             but
             this
             is
             no
             matter
             necessarie
             to
             saluation
             ,
             though
             it
             be
             an
             heresie
             to
             hold
             that
             as
             a
             matter
             of
             faith
             ,
             which
             hath
             no
             warrant
             from
             the
             Scripture
             ,
             but
             rather
             the
             contrarie
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Vincentius
               Lyrinen
            
             .
             saith
             ,
             
               the
               Canon
               of
               the
               Scripture
               is
               perfect
               ,
               and
               fully
               sufficient
               to
               it selfe
            
             for
             all
             things
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             thinke
             that
             there
             is
             no
             such
             sentence
             to
             be
             found
             in
             him
             ;
             hesaies
             by
             way
             of
             obiection
             :
             
               VVhat
               need
               we
               make
               recourse
               vnto
               the
               authority
               of
               the
            
             
             
               Ecclesiasticall
               vnderstanding
               ,
               if
               the
               Canon
               of
               the
               Scripture
               be
               perfect
               ?
            
             He
             affirmeth
             not
             that
             they
             be
             fully
             sufficient
             to
             determine
             all
             controuersies
             in
             religion
             ,
             but
             throughout
             all
             his
             booke
             he
             proues
             the
             cleane
             contrary
             ,
             that
             no
             heresie
             can
             be
             certainly
             confuted
             and
             suppressed
             by
             only
             Scriptures
             ,
             without
             we
             take
             with
             it
             the
             sense
             and
             interpretation
             of
             the
             Catholike
             Church
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             h
             Vincentius
             saith
             ,
             that
             
               the
               Canon
               of
               the
               Scripture
               is
            
             i
             
               sufficient
               ,
               and
               more
               then
               sufficient
               for
               all
               things
               :
            
             and
             in
             another
             place
             ,
             the
             Canon
             of
             the
             scripture
             sufficeth
             it selfe
             for
             all
             things
             .
             The
             k
             former
             place
             is
             those
             very
             words
             which
             you
             alleage
             falsely
             ,
             where
             Vincentius
             thus
             speakes
             .
             
               Here
               perhaps
               some
               man
               will
               demaund
               ,
               what
               the
               authoritie
               of
               the
               Ecclesiasticall
               vnderstanding
               of
               the
               Scripture
               needs
               ,
               seeing
               the
               Canon
               of
               the
               Scripture
               is
               perfect
               ,
               and
               more
               then
               sufficient
               to
               it selfe
               for
               all
               things
               ?
            
             His
             answere
             is
             ,
             that
             
               the
               interpretation
               of
               the
               Church
               is
               requisite
               ,
               because
               diuers
               men
               expound
               the
               Scripture
               diuersly
               :
            
             but
             what
             is
             this
             against
             the
             sufficiencie
             of
             the
             Scripture
             ,
             or
             for
             the
             authoritie
             of
             traditions
             ,
             concerning
             matters
             not
             contained
             in
             the
             Scriptures
             ?
          
           
           
             Beside
             these
             testimonies
             ,
             other
             reasons
             there
             bee
             that
             serue
             to
             prooue
             this
             point
             .
             I.
             The
             practise
             of
             Christ
             and
             his
             Apostles
             ,
             who
             for
             the
             confirmation
             of
             the
             doctrine
             which
             they
             taught
             ,
             vsed
             alwaies
             the
             testimonie
             of
             Scripture
             ,
             neither
             can
             it
             be
             prooued
             ,
             that
             they
             euer
             confirmed
             any
             doctrine
             by
             tradition
             .
             Act.
             26.
             22.
             
             
               I
               continue
               vnto
               this
               day
               ,
               witnessing
               both
               to
               small
               and
               great
               ,
               saying
            
             none
             other
             things
             then
             those
             
               which
               the
               Prophets
               and
               Moses
               did
               say
               should
               come
               .
            
             And
             by
             this
             wee
             are
             giuen
             to
             vnderstand
             ,
             that
             wee
             must
             alwaies
             haue
             recourse
             to
             the
             written
             worde
             ,
             as
             beeing
             sufficient
             to
             instruct
             vs
             in
             matters
             of
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             First
             ,
             for
             our
             Sauiour
             Christ
             Iesus
             ,
             he
             out
             of
             his
             diuine
             wisdome
             deliuered
             his
             doctrine
             most
             commonly
             in
             his
             owne
             name
             ,
             
               (
               But
               I
               say
               vnto
               you
               )
            
             And
             very
             seldome
             confirmeth
             it
             with
             any
             testimony
             out
             of
             the
             Law.
             The
             Euangelists
             do
             oftē
             note
             how
             Christ
             fulfilled
             the
             old
             prophecies
             ;
             but
             neuer
             ,
             or
             very
             seldome
             seeke
             to
             confirme
             his
             doctrine
             by
             test
             monies
             ;
             their
             owne
             they
             do
             sometimes
             ;
             but
             to
             say
             they
             neuer
             wrote
             any
             thing
             out
             of
             Tradition
             ,
             proceeds
             of
             most
             grosse
             ignorance
             .
             Where
             had
             S.
             Mathew
             the
             adoring
             of
             the
             Sages
             ?
             S.
             Iohn
             Baptists
             preaching
             ?
             briefly
             ,
             that
             was
             done
             before
             his
             owne
             conuersion
             ,
             but
             by
             Tradition
             ?
             S.
             Marke
             wrote
             the
             most
             part
             of
             his
             Gospel
             out
             of
             Tradition
             ,
             receiued
             from
             S.
             Peter
             ,
             as
             witnesseth
             Eusebius
             ,
             *
             S.
             Luke
             testifieth
             of
             himself
             ,
             that
             he
             wrote
             his
             whole
             Gospel
             ,
             *
             
               as
               he
               had
               receiued
               it
               by
               Tradition
               ,
               from
               them
               who
               vvere
               eye-vvitnesses
               .
            
             What
             desperate
             carelesnesse
             was
             it
             then
             to
             affirme
             that
             the
             Apostles
             neuer
             vsed
             Tradition
             ,
             to
             confirme
             any
             doctrine
             ?
             when
             some
             of
             them
             built
             ,
             not
             only
             parcels
             ,
             but
             their
             whole
             Gospels
             vpon
             Traditions
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Our
             Sauiour
             doth
             ordinarily
             confirme
             his
             doctrine
             ,
             especially
             if
             there
             be
             any
             question
             of
             it
             ,
             out
             of
             the
             bookes
             of
             the
             old
             testament
             :
             by
             that
             
             he
             repeld
             Sathan
             ;
             by
             that
             
             he
             confuted
             the
             Pharises
             ,
             and
             defended
             his
             disciples
             eating
             the
             eares
             of
             corne
             on
             the
             Sabbath
             ;
             by
             that
             he
             
             taxeth
             the
             Iewes
             blindnes
             ,
             and
             maintaines
             his
             owne
             speaking
             in
             parables
             .
             By
             the
             same
             
             he
             ouerthrowes
             the
             Iewes
             traditions
             ,
             and
             rebukes
             their
             hypocrisie
             ,
             he
             
             refutes
             their
             errors
             about
             diuorces
             ,
             but
             what
             should
             I
             run
             ouer
             the
             particulars
             ?
             the
             Gospels
             are
             full
             of
             such
             examples
             .
          
           
             Master
             Perkins
             hath
             neuer
             a
             word
             of
             the
             Euangelist
             ,
             who
             
             did
             but
             write
             the
             history
             of
             our
             Sauiours
             doings
             and
             sayings
             ,
             and
             yet
             euen
             they
             (
             as
             your selfe
             confesse
             )
             prooue
             ,
             that
             he
             is
             the
             Messiah
             by
             the
             Scriptures
             of
             the
             old
             Testament
             ,
             applying
             them
             to
             the
             things
             he
             did
             and
             suffered
             .
          
           
             You
             deuise
             matters
             to
             confute
             .
             Master
             Perkins
             speaketh
             of
             confirming
             doctrine
             by
             traditions
             ,
             and
             you
             answere
             ,
             that
             they
             wrote
             something
             out
             of
             tradition
             ,
             that
             is
             ,
             they
             set
             downe
             somewhat
             in
             writing
             which
             themselues
             had
             heard
             of
             other
             ,
             and
             not
             read
             in
             the
             old
             Testament
             .
             And
             then
             you
             aske
             ,
             where
             q
             S.
             Mathew
             had
             the
             adoring
             of
             the
             Sages
             ?
             euen
             there
             where
             Moses
             had
             the
             creation
             of
             the
             world
             ,
             and
             the
             whole
             story
             of
             Genesis
             .
             From
             a
             better
             ground
             then
             tradition
             ,
             viz.
             from
             the
             Spirit
             of
             God
             ,
             the
             author
             and
             enditer
             of
             the
             Scripture
             ,
             from
             whom
             also
             the
             other
             Euangelists
             had
             the
             matter
             and
             penning
             of
             their
             Gospell
             ,
             though
             two
             of
             them
             Marke
             and
             Luke
             first
             came
             to
             the
             knowledge
             of
             those
             things
             by
             the
             preaching
             of
             the
             Apostles
             ,
             which
             had
             all
             one
             authoritie
             with
             the
             word
             written
             .
          
           
             This
             is
             apparant
             of
             Marke
             by
             r
             Eusebius
             himselfe
             ,
             who
             saith
             ,
             that
             
               the
               Romans
               intreated
               him
               to
               set
               downe
               in
               writing
               those
               things
               which
               the
               Apostle
               Peter
               had
               taught
               them
               by
               word
               of
               mouth
               ,
               and
               which
               he
               also
               had
               heard
               him
               deliuer
               .
            
             The
             like
             is
             to
             be
             said
             of
             S.
             Luke
             ,
             who
             was
             a
             companion
             of
             the
             Apostle
             Paul
             ,
             and
             wrote
             (
             as
             the
             other
             did
             )
             that
             which
             he
             heard
             of
             him
             ,
             and
             other
             of
             the
             Apostles
             .
             But
             howsoeuer
             the
             things
             deliuered
             by
             them
             came
             first
             to
             their
             knowledge
             ,
             it
             wants
             not
             much
             of
             blasphemy
             ,
             to
             make
             traditions
             the
             foundation
             of
             the
             Gospels
             written
             by
             them
             .
             For
             either
             the
             holy
             Ghost
             did
             not
             inspire
             them
             with
             the
             matter
             and
             manner
             of
             their
             penning
             ,
             or
             else
             ,
             if
             it
             be
             as
             you
             would
             haue
             it
             ,
             the
             holy
             ghost
             built
             vpon
             tradition
             ,
             which
             is
             but
             an
             vncertaine
             kinde
             of
             knowledge
             depending
             vpon
             mens
             memories
             ,
             which
             may
             often
             faile
             them
             ,
             especially
             in
             carrying
             away
             speeches
             of
             discourse
             ,
             and
             disputation
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             II.
             If
             the
             beleeuing
             of
             vnwritten
             traditions
             were
             necessary
             to
             saluation
             ,
             then
             we
             must
             beleeue
             the
             writings
             
             of
             the
             auncient
             Fathers
             as
             well
             as
             the
             writings
             of
             the
             Apostles
             ,
             because
             Apostolicall
             traditions
             are
             not
             elsewhere
             to
             be
             found
             but
             in
             their
             bookes
             .
             And
             wee
             may
             not
             beleeue
             their
             sayings
             as
             the
             worde
             of
             God
             ,
             because
             they
             often
             crie
             beeing
             subiect
             to
             errour
             :
             and
             for
             this
             cause
             their
             authoritie
             ,
             when
             they
             speake
             of
             traditions
             ,
             may
             be
             suspected
             :
             and
             we
             may
             not
             alwaies
             beleeue
             them
             vpon
             their
             word
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             His
             otherreason
             is
             ,
             that
             if
             we
             beleeue
             vnwritten
             Traditions
             were
             necessary
             to
             saluatiō
             ,
             then
             we
             must
             aswel
             beleeue
             the
             writings
             of
             the
             ancient
             Fathers
             ,
             as
             the
             writings
             of
             the
             Apostles
             :
             because
             ,
             Apostolicall
             Traditions
             are
             not
             elsewhere
             to
             be
             found
             ,
             but
             in
             their
             books
             ;
             but
             that
             vvere
             absurd
             ,
             for
             they
             might
             erre
             .
          
           
             Ans.
             That
             doth
             not
             follovv
             for
             three
             causes
             :
             First
             ,
             Apostolicall
             Traditions
             ,
             are
             aswell
             kept
             in
             the
             mind
             of
             the
             learned
             ,
             as
             in
             the
             auncient
             Fathers
             vvritings
             :
             and
             therefore
             haue
             more
             credit
             then
             the
             Fathers
             vvritings
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             may
             be
             they
             were
             kept
             in
             the
             mind
             of
             the
             learned
             till
             they
             were
             written
             ,
             but
             that
             afterward
             ,
             and
             to
             this
             day
             they
             are
             in
             mens
             minds
             otherwise
             then
             as
             they
             haue
             learned
             them
             by
             reading
             ,
             it
             is
             not
             very
             likely
             .
             Beside
             ,
             how
             can
             traditions
             be
             kept
             without
             adding
             and
             altering
             ,
             if
             they
             haue
             no
             better
             guide
             then
             the
             memories
             of
             men
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Secondly
             ,
             they
             are
             commonly
             recorded
             of
             more
             then
             one
             of
             the
             Fathers
             ,
             and
             so
             haue
             firmer
             testimonie
             than
             any
             one
             of
             their
             writings
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             is
             that
             to
             Master
             Perkins
             reason
             ?
             vnlesse
             you
             will
             say
             that
             we
             are
             as
             well
             to
             beleeue
             the
             writings
             of
             the
             fathers
             ,
             where
             more
             then
             one
             writ
             the
             same
             thing
             ,
             as
             we
             are
             one
             of
             the
             Apostles
             or
             Euangelists
             alone
             ,
             which
             (
             I
             perswade
             my selfe
             )
             you
             will
             not
             affirme
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Thirdly
             ,
             if
             there
             should
             be
             any
             Apostolicall
             Tradition
             ,
             related
             but
             of
             one
             auncient
             Father
             ,
             yet
             it
             should
             be
             of
             more
             credit
             than
             any
             other
             thing
             of
             his
             ovvne
             inuention
             ,
             because
             that
             vvas
             registred
             by
             him
             ,
             as
             a
             thing
             of
             more
             estimation
             .
             And
             gaine
             ,
             some
             of
             the
             rest
             of
             those
             blessed
             and
             Godly
             personages
             ,
             vvould
             haue
             reproued
             it
             ,
             as
             they
             did
             all
             other
             falshoods
             ,
             if
             it
             had
             not
             binsuch
             indeed
             as
             it
             vvas
             tearmed
             :
             Which
             vvhen
             they
             did
             not
             ,
             they
             gaue
             a
             secret
             approbation
             of
             it
             for
             such
             ;
             and
             so
             that
             hath
             the
             interpretatiue
             consent
             at
             least
             of
             the
             learned
             of
             that
             age
             ,
             and
             the
             follovving
             for
             Apostolicall
             Tradition
             .
             
          
           
           
             it
             so
             ,
             because
             they
             were
             taught
             by
             our
             Lord
             :
             yet
             Pauls
             case
             is
             proper
             to
             himselfe
             ,
             and
             altogether
             extraordinarie
             .
          
           
             The
             third
             particular
             is
             somewhat
             more
             to
             purpose
             ;
             because
             s
             S.
             Paul
             hauing
             prooued
             by
             many
             reasons
             ,
             that
             women
             might
             not
             come
             into
             the
             congregations
             bareheaded
             ,
             addes
             in
             the
             conclusion
             ,
             that
             it
             was
             enough
             to
             stop
             any
             contentions
             mans
             mouth
             ,
             that
             the
             Apostles
             ,
             and
             the
             Churches
             of
             God
             allowed
             of
             no
             such
             custome
             .
             But
             first
             ,
             this
             hatescripture
             Papist
             must
             be
             put
             in
             minde
             ,
             that
             whereas
             he
             calles
             these
             wranglers
             scripturists
             ,
             as
             if
             they
             had
             alleaged
             scripture
             for
             their
             defence
             ,
             there
             is
             no
             such
             thing
             in
             the
             text
             ,
             nor
             any
             one
             obiection
             so
             much
             as
             signified
             by
             the
             Apostle
             .
             Secondly
             ,
             this
             custome
             of
             the
             Church
             is
             not
             alleaged
             because
             (
             as
             he
             seemes
             to
             presume
             ,
             by
             his
             conclusion
             afterward
             )
             he
             wanted
             other
             reason
             to
             prooue
             the
             point
             .
             For
             as
             Chrysostome
             and
             others
             haue
             obserued
             ,
             he
             hath
             in
             the
             former
             part
             of
             the
             chapter
             ,
             proued
             it
             to
             be
             against
             nature
             ,
             and
             against
             scripture
             too
             .
             Thirdly
             ,
             he
             reasons
             not
             about
             any
             matter
             of
             doctrine
             ,
             but
             about
             the
             outward
             carriage
             of
             men
             and
             women
             in
             the
             assemblie
             of
             Gods
             seruice
             .
             Lastly
             ,
             it
             doth
             no
             way
             follow
             ,
             that
             because
             the
             custome
             of
             the
             Church
             must
             ouer-way
             priuate
             mens
             fancies
             in
             things
             indifferent
             ,
             therefore
             the
             Scripture
             containes
             not
             all
             things
             necessarie
             to
             saluation
             ,
             but
             must
             be
             supplied
             therein
             by
             traditions
             .
             Neither
             doth
             the
             Apostles
             example
             warrant
             his
             conclusion
             .
             The
             Apostle
             hauing
             proued
             that
             he
             exhorts
             to
             by
             reason
             and
             Scripture
             ,
             last
             of
             all
             alleages
             custome
             ,
             against
             contentious
             men
             ,
             in
             a
             thing
             which
             they
             tooke
             to
             be
             indifferent
             :
             therefore
             wee
             must
             alleage
             Scriptures
             ,
             when
             they
             be
             plaine
             for
             vs
             ,
             and
             when
             they
             are
             not
             plaine
             ,
             tradition
             ,
             euen
             in
             matters
             of
             saluation
             .
             Who
             sees
             not
             that
             this
             followes
             not
             vpon
             that
             ?
          
        
         
           
             Obiections
             for
             Traditions
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             First
             they
             alleadge
             ,
             2.
             
             Thess.
             2.
             15.
             where
             the
             Apostle
             bids
             that
             Church
             keepe
             the
             
               ordinances
               which
               he
               taught
               either
               them
               by
               word
               or
               letter
               .
            
             Hence
             they
             gather
             ,
             
             that
             beside
             the
             written
             word
             ,
             there
             be
             vnwritten
             traditions
             ,
             that
             are
             indeede
             necessarie
             to
             be
             kept
             and
             obeyed
             .
             Answ.
             It
             is
             very
             likely
             ,
             that
             this
             Epistle
             to
             the
             Thessalonians
             was
             the
             first
             that
             euer
             Paul
             writ
             to
             any
             Church
             ,
             though
             in
             order
             it
             haue
             not
             the
             first
             place
             ;
             and
             therefore
             at
             the
             time
             when
             this
             Epistle
             was
             penned
             ,
             it
             might
             well
             fall
             out
             ,
             that
             some
             thinges
             needefull
             to
             saluation
             were
             deliuered
             by
             word
             of
             mouth
             ,
             not
             beeing
             as
             yet
             written
             by
             any
             Apostle
             .
             Yet
             the
             same
             things
             were
             afterward
             set
             downe
             in
             writing
             ,
             either
             in
             the
             second
             Epistle
             or
             in
             the
             Epistles
             of
             Paul.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Obserue
             first
             ,
             that
             insteed
             of
             Traditions
             (
             according
             to
             the
             Greek
             and
             Latin
             vvord
             ,
             )
             they
             translate
             *
             Ordinances
             ;
             euer
             flying
             the
             vvord
             Tradition
             ,
             vvhere
             any
             thing
             is
             spoken
             in
             commendation
             of
             them
             .
             But
             if
             any
             thing
             sound
             against
             them
             ,
             then
             thrust
             they
             in
             the
             vvord
             Tradition
             ,
             although
             the
             Greeke
             vvord
             beare
             it
             not
             .
             See
             for
             this
             their
             corruption
             ,
             and
             many
             other
             :
             a
             learned
             Treatise
             ,
             named
             ,
             
               The
               Discouery
               of
               false
               translation
            
             ,
             penned
             by
             M.
             
               Gregorie
               Martin
            
             ,
             a
             man
             most
             singulerly
             conuersant
             in
             the
             Greeke
             and
             Hebrevv
             tongues
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               Gregory
               Martinus
            
             cauils
             were
             answered
             long
             since
             t
             by
             Doctor
             Fulke
             ,
             and
             the
             answer
             neuer
             yet
             replied
             to
             (
             that
             euer
             I
             heard
             of
             )
             by
             any
             Papist
             .
             Your
             old
             translation
             hath
             ,
             in
             steed
             of
             traditions
             ,
             u
             precepts
             ,
             and
             in
             the
             Gospell
             ,
             euery
             where
             ,
             traditions
             ;
             and
             yet
             the
             former
             place
             is
             to
             the
             commendation
             of
             traditions
             ,
             and
             all
             in
             the
             Gospell
             to
             their
             dispraise
             .
             x
             Vatablus
             also
             vseth
             his
             libertie
             in
             translating
             this
             word
             ,
             sometimes
             y
             Instituta
             ,
             sometimes
             Constitutio
             ,
             sometimes
             Institutio
             ;
             the
             difference
             in
             our
             translation
             ,
             as
             farre
             as
             I
             can
             perceiue
             ,
             is
             this
             ,
             that
             we
             call
             mens
             precepts
             ,
             traditions
             ;
             the
             Apostles
             doctrines
             ,
             ordinances
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Secondly
             ,
             is
             it
             not
             plaine
             dotage
             ,
             to
             auouch
             that
             this
             second
             Epistle
             to
             the
             Thessalonians
             ,
             was
             the
             first
             that
             euer
             he
             wrote
             ?
             Surely
             ,
             if
             none
             of
             his
             otherwere
             written
             before
             it
             ,
             yet
             his
             first
             to
             the
             same
             Church
             must
             needs
             haue
             been
             written
             before
             it
             .
             But
             let
             vs
             giue
             the
             man
             leaue
             to
             dreame
             sometimes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             easie
             to
             see
             that
             Master
             Perkins
             compares
             not
             this
             epistle
             with
             the
             other
             to
             the
             same
             Church
             ,
             but
             with
             other
             
             that
             were
             written
             to
             other
             Churches
             ,
             and
             generally
             with
             the
             bookes
             of
             the
             new
             Testament
             ;
             among
             which
             ,
             if
             wee
             may
             beleeue
             z
             Irenaeus
             ,
             it
             was
             the
             ancientest
             ,
             except
             the
             former
             ,
             and
             perhaps
             the
             Gospell
             of
             S.
             Matthew
             :
             for
             it
             was
             written
             when
             Paul
             taught
             at
             Athens
             ,
             some
             seuenteene
             or
             eighteene
             yeeres
             after
             our
             Lords
             Ascension
             ;
             whereas
             the
             Gospell
             of
             S.
             Matthew
             ,
             as
             Irenaeus
             saith
             ,
             was
             penned
             when
             Paul
             and
             Peter
             preached
             and
             founded
             the
             Church
             at
             Rome
             ,
             twentie
             yeeres
             or
             more
             after
             the
             Ascension
             .
             Neither
             doth
             Master
             Perkins
             auow
             this
             for
             a
             truth
             ,
             but
             sets
             it
             down
             as
             very
             likely
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             the
             point
             of
             the
             answere
             ,
             that
             all
             was
             written
             after
             in
             some
             other
             of
             his
             Epistles
             ,
             which
             before
             had
             bin
             deliuered
             by
             word
             of
             mouth
             .
             How
             proueth
             M.
             Perkins
             that
             ?
             the
             man
             hath
             such
             confidence
             in
             his
             owne
             word
             ,
             that
             he
             goeth
             not
             once
             about
             to
             proue
             it
             .
             Good
             Sir
             ,
             hold
             you
             not
             here
             ;
             that
             nothing
             is
             needfull
             to
             be
             beleeued
             ,
             which
             is
             not
             written
             in
             the
             word
             ?
             shew
             vs
             then
             where
             it
             is
             written
             in
             the
             word
             ,
             that
             Saint
             Paul
             wrote
             in
             his
             later
             Epistles
             ,
             that
             which
             he
             taught
             by
             word
             of
             mouth
             before
             ?
             or
             else
             by
             your
             owne
             rule
             it
             is
             not
             needfull
             to
             beleeue
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             not
             the
             answerers
             dutie
             ,
             as
             I
             haue
             been
             faine
             to
             put
             you
             in
             minde
             before
             ,
             to
             prooue
             his
             deniall
             ,
             but
             the
             repliers
             to
             disprooue
             what
             he
             answers
             .
             But
             for
             your
             satisfaction
             ,
             let
             me
             tell
             you
             ,
             that
             if
             these
             things
             the
             Apostle
             speakes
             of
             were
             matters
             necessarie
             to
             saluation
             ,
             it
             is
             prooued
             that
             they
             were
             written
             afterward
             ,
             or
             before
             in
             some
             part
             of
             the
             Scripture
             ;
             because
             the
             a
             
             Scripture
             is
             sufficient
             to
             make
             a
             man
             wise
             to
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             yet
             for
             a
             more
             full
             satisfaction
             of
             the
             indifferent
             reader
             ,
             I
             will
             set
             downe
             the
             opinions
             of
             some
             of
             the
             auncientest
             and
             best
             Interpreters
             of
             this
             place
             of
             the
             Apostle
             ,
             that
             we
             may
             see
             whether
             they
             thought
             that
             S.
             Paul
             committed
             all
             to
             writing
             ,
             and
             left
             nothing
             by
             Tradition
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             All
             this
             labour
             might
             haue
             been
             saued
             ,
             vnlesse
             it
             were
             to
             more
             purpose
             .
             For
             wee
             say
             not
             ,
             that
             the
             Apostle
             wrote
             all
             things
             he
             spake
             ;
             but
             that
             all
             things
             necessarie
             to
             saluation
             ,
             are
             expresly
             or
             by
             consequence
             contained
             in
             the
             Scriptures
             .
             It
             is
             out
             of
             doubt
             ,
             in
             my
             poore
             opinion
             ,
             that
             the
             Apostle
             preached
             many
             things
             ,
             which
             were
             not
             written
             by
             him
             in
             these
             two
             Epistles
             ,
             and
             those
             also
             ,
             matters
             of
             moment
             ,
             which
             he
             wils
             them
             to
             obserue
             :
             but
             the
             question
             is
             ,
             
             whether
             it
             can
             be
             prooued
             by
             this
             text
             ,
             or
             any
             other
             ,
             that
             those
             matters
             are
             not
             any
             where
             recorded
             in
             the
             holy
             Scriptures
             ,
             and
             yet
             are
             points
             necessarie
             to
             saluation
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Chrysostome
             in
             his
             most
             learned
             and
             eloquent
             Comentaries
             vpon
             this
             text
             ,
             concludeth
             thus
             .
             
               Hereupon
               it
               is
               manifest
               that
               the
               Apostles
               deliuered
               not
               all
               in
               their
               Epistles
               ,
               but
               many
               things
               also
               vnvvritten
            
             ;
             and
             those
             
               things
               are
               aswell
               to
               be
               beleeued
               ,
               as
               the
               vvritten
               .
               Oecumenius
            
             and
             Theophylactus
             vpon
             that
             place
             teach
             the
             same
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             To
             the
             testimonie
             out
             of
             Chrysostomes
             interpretation
             
             answere
             ,
             first
             ,
             that
             Chrysostome
             saith
             not
             they
             were
             matters
             necessarie
             to
             saluation
             .
             Secondly
             ,
             that
             b
             otherwhere
             he
             ties
             vs
             to
             the
             Scriptures
             ,
             if
             we
             will
             be
             beleeued
             in
             that
             we
             deliuer
             .
             Thirdly
             ,
             that
             many
             things
             may
             be
             ,
             and
             are
             in
             other
             parts
             of
             the
             Scripture
             ,
             which
             are
             not
             to
             bee
             found
             in
             the
             Epistles
             .
             Fourthly
             ,
             that
             it
             doth
             not
             follow
             ,
             the
             Apostle
             Paul
             spake
             something
             to
             the
             Thessalonians
             ,
             which
             he
             wrote
             not
             to
             them
             ,
             therefore
             the
             Apostles
             spake
             some
             things
             which
             they
             neuer
             writ
             .
             For
             this
             place
             speakes
             only
             of
             S.
             Pauls
             doings
             ,
             not
             of
             other
             Apostles
             .
             Yet
             I
             make
             no
             questiō
             ,
             but
             they
             also
             did
             in
             like
             sort
             ,
             but
             it
             cannot
             be
             certainly
             concluded
             from
             this
             place
             .
             Fiftly
             ,
             I
             grant
             ,
             that
             all
             that
             the
             Apostles
             deliuered
             ,
             was
             to
             be
             receiued
             as
             true
             ,
             and
             fit
             for
             the
             Church
             in
             those
             times
             to
             which
             they
             were
             deliuered
             .
             The
             doctrine
             of
             the
             Gospell
             is
             perpetuall
             ,
             matters
             of
             circumstance
             ,
             appointed
             by
             them
             for
             the
             vse
             of
             the
             Churches
             perpetually
             ,
             are
             as
             well
             to
             be
             obserued
             ,
             as
             the
             doctrine
             ,
             if
             there
             be
             any
             such
             :
             yea
             traditions
             of
             this
             nature
             are
             equall
             to
             things
             written
             .
             But
             here
             lies
             the
             matter
             ,
             we
             say
             there
             are
             no
             such
             traditions
             .
             And
             indeed
             who
             can
             thinke
             that
             the
             Apostles
             would
             write
             matters
             of
             small
             importance
             ,
             which
             were
             also
             not
             to
             continue
             perpetually
             ,
             and
             leaue
             great
             and
             waightie
             points
             of
             faith
             vnwritten
             ?
             The
             like
             answer
             I
             make
             to
             c
             Oecumenius
             ,
             and
             Theophylact
             ;
             whereof
             the
             one
             professedly
             sets
             downe
             Chrysostoms
             opinion
             ;
             the
             other
             ,
             according
             to
             his
             custome
             ,
             writes
             him
             out
             in
             this
             place
             word
             for
             word
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Basil
             *
             
             speaketh
             thus
             ,
             
               I
               hold
               it
               Apostolicall
               to
               perseuer
               in
               Traditions
               not
               vvritten
               :
            
             for
             the
             Apostle
             ●●ith
             ,
             
               I
               commend
               you
               that
               yee
               are
               mindfull
               of
               my
               precepts
               :
            
             and
             ,
             
               do
               hold
               the
               Traditions
               ,
               euen
               as
               I
               deliuered
               them
               vnto
               you
               :
            
             
             and
             then
             alleageth
             this
             text
             :
             
               Hold
               the
               Traditions
               vvhich
               you
               haue
               receiued
               of
               me
               either
               by
               VVord
               or
               Epistle
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             d
             Basil
             saith
             not
             ,
             that
             these
             traditions
             were
             matters
             necessarie
             to
             saluation
             .
             2.
             
             He
             defines
             not
             what
             these
             traditions
             were
             .
             3.
             
             The
             consequence
             is
             naught
             .
             The
             Apostle
             wils
             the
             Thessalonians
             to
             keepe
             things
             deliuered
             by
             mouth
             :
             therefore
             the
             Church
             is
             alwaies
             to
             keepe
             some
             things
             not
             written
             .
             There
             was
             a
             necessitie
             to
             lay
             that
             charge
             vpon
             them
             ,
             for
             else
             they
             had
             needed
             to
             care
             for
             no
             more
             than
             was
             set
             down
             in
             those
             Epistles
             .
             4.
             
             The
             Papists
             themselues
             obserue
             not
             all
             the
             traditions
             there
             mentioned
             as
             Apostolical
             by
             Basil.
             5.
             
             His
             iudgement
             in
             this
             case
             is
             not
             much
             to
             be
             accounted
             of
             ,
             who
             pronounceth
             ,
             that
             
               without
               those
               traditions
               ,
               the
               Gospellis
               not
               auaileable
               ,
            
             and
             that
             
               they
               are
               of
               equall
               force
               with
               the
               Gospell
               to
               pietie
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             
               Iohn
               Damascen
            
             accordeth
             with
             the
             former
             saying
             ,
             *
             
               That
               the
               Apostles
               deliuered
               many
               things
               vvithout
               vvriting
               .
            
             S.
             Paul
             doth
             testifie
             ,
             vvhen
             he
             writeth
             ,
             
               Therefore
               brethren
               stand
               and
               hold
               the
               Traditions
               vvhich
               haue
               been
               taught
               you
               either
               by
               vvord
               of
               mouth
               or
               by
               Epistle
               .
            
             These
             holy
             and
             iudicious
             expositors
             of
             S.
             Paul
             ,
             free
             from
             all
             partiality
             ,
             gather
             out
             of
             this
             text
             of
             his
             ,
             that
             many
             things
             necessary
             to
             be
             beleeued
             ,
             euen
             vntill
             their
             daies
             remained
             vnvvritten
             ,
             and
             were
             religiously
             obserued
             by
             Tradition
             ;
             which
             throweth
             fiat
             to
             the
             ground
             M.
             Perkins
             his
             false
             supposition
             (
             fenced
             with
             neither
             reason
             nor
             authority
             )
             that
             S
             Paul
             put
             in
             vvriting
             aftervvard
             all
             that
             he
             had
             first
             taught
             by
             vvord
             of
             mouth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Damascen
             is
             neither
             greatly
             to
             be
             respected
             ,
             nor
             saith
             any
             thing
             ,
             but
             that
             which
             I
             haue
             answered
             alreadie
             and
             granted
             in
             part
             as
             nothing
             to
             the
             purpose
             .
             He
             might
             well
             erre
             in
             matter
             of
             Tradition
             ,
             that
             e
             accounts
             the
             Apostles
             Canons
             ,
             set
             out
             by
             Clement
             Bishop
             of
             Rome
             ,
             to
             be
             Canonicall
             scripture
             :
             which
             opinion
             the
             Papists
             themselues
             reiect
             .
          
           
             Master
             Perkins
             would
             gladly
             haue
             acknowledged
             any
             tradition
             ,
             that
             could
             haue
             been
             prooued
             to
             be
             Apostolicall
             ;
             namely
             so
             farre
             as
             it
             was
             intended
             by
             the
             Apostles
             .
             Whatsoeuer
             they
             taught
             ,
             that
             hee
             would
             hold
             to
             bee
             the
             truth
             of
             God
             ;
             if
             they
             ordained
             any
             thing
             for
             those
             times
             ,
             he
             would
             confesse
             it
             to
             haue
             been
             most
             fit
             .
             Did
             they
             appoint
             any
             custome
             to
             bee
             perpetuall
             ?
             M.
             Perkins
             would
             haue
             embraced
             it
             with
             both
             his
             armes
             ,
             and
             ,
             if
             occasion
             had
             been
             offered
             ,
             haue
             maintained
             it
             with
             his
             life
             .
             But
             neither
             can
             you
             shew
             
             any
             such
             tradition
             ,
             nor
             he
             is
             to
             proue
             the
             contrarie
             .
             But
             you
             are
             to
             make
             good
             your
             proposition
             ,
             that
             the
             Apostles
             left
             some
             doctrines
             ,
             necessarie
             to
             be
             beleeued
             to
             saluation
             ,
             by
             word
             of
             mouth
             onely
             ,
             without
             any
             ground
             in
             Scripture
             for
             the
             particulars
             either
             expresly
             ,
             or
             by
             good
             and
             necessary
             consequence
             .
             Proue
             this
             ,
             and
             the
             controuersie
             is
             at
             an
             end
             .
          
           
             Moreouer
             S.
             Paul
             immediatly
             before
             his
             death
             in
             one
             of
             the
             last
             of
             his
             Epistles
             ,
             commandeth
             his
             deare
             Disciple
             Timothie
             ,
             *
             
               To
               commend
               vnto
               the
               faithfull
               ,
               that
               vvhich
               he
               heard
               of
               him
               by
               many
               vvitnesses
            
             ;
             and
             not
             that
             only
             vvhich
             he
             should
             find
             vvritten
             in
             some
             of
             his
             Epistles
             ,
             or
             in
             the
             vvritten
             Gospell
             .
          
           
             I
             deny
             your
             consequence
             :
             Paul
             wils
             Timothy
             to
             commend
             to
             the
             faithfull
             those
             things
             which
             he
             had
             heard
             of
             him
             ,
             therefore
             he
             deliuered
             some
             things
             which
             are
             not
             written
             in
             any
             part
             of
             the
             Scripture
             .
             I
             might
             adde
             ,
             and
             those
             necessary
             to
             saluation
             ,
             but
             the
             other
             hath
             worke
             enough
             for
             you
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               II.
            
             That
             
               Scripture
               is
               Scripture
            
             ,
             is
             a
             point
             to
             be
             beleeued
             ,
             but
             that
             is
             a
             tradition
             vnwritten
             ;
             and
             therefore
             one
             tradition
             there
             is
             not
             written
             ,
             that
             we
             are
             to
             beleeue
             .
             Answ.
             That
             the
             bookes
             of
             the
             olde
             and
             new
             Testament
             are
             Scripture
             ,
             it
             is
             to
             bee
             gathered
             and
             beleeued
             not
             vpon
             bare
             tradition
             ,
             but
             from
             the
             very
             bookes
             themselues
             ,
             on
             this
             manner
             .
             Let
             a
             mā
             that
             is
             indued
             with
             the
             spirit
             of
             discerning
             ,
             reade
             the
             seuerall
             bookes
             ,
             withall
             let
             him
             consider
             the
             professed
             authour
             thereof
             ,
             which
             is
             God
             himselfe
             ,
             and
             the
             matter
             therein
             contained
             ,
             which
             is
             a
             most
             diuine
             and
             absolute
             truth
             full
             of
             pietie
             :
             the
             manner
             and
             forme
             of
             speech
             ,
             which
             is
             full
             of
             maiestie
             in
             the
             simplicity
             of
             words
             .
             The
             end
             whereat
             they
             wholy
             aime
             ,
             which
             is
             the
             honor
             and
             glory
             of
             God
             alone
             ,
             &c.
             and
             he
             shal
             be
             resolued
             that
             scripture
             is
             scripture
             ,
             euen
             by
             the
             Scripture
             it selfe
             .
             Yea
             ,
             and
             by
             this
             meanes
             hee
             may
             discerne
             any
             part
             of
             Scripture
             ,
             from
             the
             writings
             
             of
             men
             whatsoeuer
             .
             Thus
             then
             Scripture
             prooues
             it selfe
             to
             be
             Scripture
             :
             and
             yet
             wee
             despise
             not
             the
             vniuersal
             consent
             or
             tradition
             of
             the
             Church
             in
             this
             case
             :
             which
             though
             it
             doe
             not
             perswade
             the
             conscience
             ,
             yet
             is
             it
             a
             notable
             inducement
             to
             mooue
             vs
             to
             reuerence
             ,
             and
             regard
             the
             writings
             of
             the
             Prophets
             and
             Apostles
             .
             It
             will
             be
             said
             ,
             where
             is
             it
             written
             that
             Scripture
             is
             Scripture
             ?
             I
             answere
             ,
             not
             in
             any
             one
             particular
             place
             or
             booke
             of
             scripture
             ,
             but
             in
             euerie
             line
             and
             page
             of
             the
             whole
             Bible
             to
             him
             that
             can
             read
             with
             the
             spirit
             of
             discerning
             ,
             and
             can
             discerne
             the
             voice
             of
             the
             true
             Pastour
             ,
             as
             the
             sheepe
             of
             Christ
             can
             doe
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             Argument
             for
             Traditions
             ,
             is
             this
             ,
             to
             beleeue
             that
             there
             be
             so
             many
             bookes
             of
             holy
             Scripture
             ,
             and
             no
             more
             :
             and
             that
             those
             be
             they
             vvhich
             are
             commonly
             taken
             so
             to
             be
             ,
             is
             very
             necessary
             to
             saluation
             ;
             novv
             this
             is
             not
             to
             be
             found
             vvritten
             in
             any
             place
             of
             holy
             Scripture
             ,
             but
             is
             receiued
             only
             by
             Tradition
             ,
             vvherefore
             it
             is
             necessary
             to
             saluation
             to
             beleeue
             some
             Tradition
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             propound
             not
             Master
             Perkins
             reason
             ,
             but
             frame
             one
             of
             your
             owne
             .
             To
             which
             I
             answer
             ,
             that
             is
             called
             in
             this
             question
             necessarie
             to
             saluation
             ,
             without
             the
             beleefe
             where
             of
             a
             man
             cannot
             be
             saued
             ;
             but
             the
             knowledge
             of
             the
             number
             of
             the
             bookes
             of
             Scripture
             ,
             and
             what
             they
             be
             ,
             is
             not
             so
             necessarie
             ,
             but
             that
             without
             it
             a
             man
             may
             attaine
             to
             saluation
             .
             Yea
             who
             doubts
             that
             he
             may
             be
             saued
             which
             knowes
             not
             that
             there
             are
             any
             bookes
             of
             scripture
             at
             all
             ,
             so
             that
             by
             the
             preaching
             of
             the
             word
             he
             beleeues
             truly
             in
             Iesus
             Christ
             ?
             And
             if
             those
             two
             points
             be
             absolutely
             necessarie
             ,
             what
             shall
             we
             thinke
             of
             them
             that
             haue
             doubted
             of
             some
             parts
             of
             Scripture
             ,
             as
             the
             Epistles
             to
             the
             Hebrews
             ,
             and
             that
             of
             Iames
             ?
             Damascen
             added
             one
             to
             the
             number
             ,
             your
             Papists
             many
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             ansvvereth
             that
             the
             bookes
             of
             the
             Old
             and
             Nevv
             Testament
             ,
             be
             Scripture
             ,
             is
             not
             beleeued
             on
             bare
             Tradition
             ,
             but
             by
             the
             bookes
             themselues
             on
             this
             manner
             .
             Let
             the
             man
             vvho
             is
             indued
             vvith
             the
             spirit
             of
             discerning
             ,
             reade
             the
             bookes
             and
             consider
             first
             the
             Author
             of
             them
             ,
             vvho
             is
             God
             ;
             then
             the
             matter
             contained
             ,
             vvhich
             is
             diuine
             ;
             the
             manner
             
             of
             speech
             ,
             vvhich
             is
             full
             of
             maiestie
             in
             simple
             vvords
             :
             Lastly
             ,
             the
             end
             aymed
             at
             ,
             vvhich
             is
             Gods
             honor
             ,
             and
             by
             this
             meanes
             he
             shall
             discerne
             any
             part
             of
             Scripture
             from
             the
             vvritings
             of
             men
             vvhatsoeuer
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Reply
             .
             A
             vvise
             and
             deepe
             obseruation
             I
             vvarrant
             you
             ,
             and
             vvell
             vvorthie
             
             a
             graue
             Author
             :
             Let
             vs
             examine
             it
             briefly
             ;
             first
             he
             vvill
             haue
             his
             man
             endued
             vvith
             the
             spirit
             of
             discerning
             :
             Who
             shall
             endue
             him
             vvith
             the
             spirit
             ?
             M.
             Perkins
             seemeth
             to
             say
             ,
             that
             euery
             Sheepe
             of
             Christ
             hath
             his
             spirit
             .
             But
             S.
             Paul
             *
             teacheth
             plainly
             the
             contrary
             ;
             that
             some
             certaine
             only
             haue
             the
             iudgement
             to
             discerne
             .
             And
             touching
             this
             matter
             of
             discerning
             vvhich
             books
             are
             Canonical
             ,
             vvhich
             are
             not
             :
             Not
             the
             learnedst
             in
             the
             Primitiue
             Church
             vvould
             take
             vpon
             him
             to
             discerne
             vvhich
             they
             were
             ,
             three
             hundred
             yeares
             after
             Christ
             ,
             was
             left
             vndefined
             by
             the
             best
             learned
             ,
             whether
             the
             Catholike
             Epistles
             of
             S.
             Iames
             and
             Iude
             :
             the
             second
             of
             S.
             Peter
             .
             the
             second
             and
             third
             of
             S.
             Iohn
             ,
             and
             his
             Apocalyps
             ,
             were
             Canonicall
             or
             no
             ,
             as
             is
             confessed
             on
             all
             parts
             :
             hath
             then
             euery
             Christian
             this
             spirit
             of
             discerning
             ,
             when
             the
             best
             Christians
             wanted
             it
             ?
             Who
             more
             profound
             ,
             more
             skilfull
             to
             discerne
             ,
             than
             that
             subtile
             and
             sharpe
             Doctor
             S.
             Augustine
             ,
             and
             yet
             the
             Protestants
             will
             not
             allow
             him
             the
             true
             spirit
             of
             discerning
             which
             bookes
             be
             Canonicall
             .
             For
             he
             ,
             in
             diuers
             places
             of
             his
             workes
             ,
             *
             holdeth
             the
             bookes
             of
             the
             Machabees
             ,
             to
             be
             Canonicall
             Scriptures
             ,
             ;
             and
             expresly
             proueth
             the
             booke
             of
             Wisdome
             so
             to
             be
             .
             *
             And
             yet
             our
             Protestants
             will
             not
             admit
             them
             .
             See
             therefore
             how
             foolish
             and
             vaine
             his
             first
             rule
             is
             :
             Come
             to
             the
             second
             .
          
           
             Master
             Perkins
             denies
             the
             assumption
             of
             the
             contract
             syllogisme
             propounded
             by
             himselfe
             ,
             affirming
             that
             the
             scripture
             is
             to
             be
             beleeued
             to
             be
             scripture
             vpon
             bare
             tradition
             .
             If
             you
             will
             refute
             him
             ,
             you
             must
             prooue
             that
             assumption
             ,
             till
             that
             be
             done
             ,
             his
             answere
             must
             stand
             for
             sufficient
             ,
             howsoeuer
             that
             he
             addes
             for
             the
             confirmation
             of
             it
             ,
             be
             true
             or
             false
             .
          
           
             But
             let
             vs
             examin
             that
             he
             brings
             .
             First
             he
             saith
             ,
             a
             man
             must
             haue
             the
             spirit
             of
             discerning
             ,
             to
             which
             you
             knowing
             not
             what
             to
             answere
             ,
             tell
             vs
             ,
             that
             Master
             Perkins
             seemes
             to
             say
             ,
             that
             euery
             Sheepe
             of
             Christ
             hath
             his
             spirit
             .
             If
             he
             did
             say
             so
             plainely
             ,
             he
             saith
             no
             more
             then
             our
             Sauiour
             himselfe
             doth
             ,
             and
             his
             Apostle
             Paul.
             But
             he
             doth
             not
             once
             glaunce
             at
             that
             point
             ,
             in
             any
             part
             of
             his
             answere
             ,
             yet
             you
             refute
             that
             but
             slenderly
             ,
             for
             the
             f
             Apostle
             speakes
             of
             an
             extraordinarie
             gift
             bestowed
             vpon
             some
             men
             ,
             not
             denying
             this
             generall
             abilitie
             which
             all
             true
             Christians
             haue
             in
             some
             measure
             ;
             neither
             doth
             the
             Apostle
             speake
             of
             discerning
             doctrine
             ,
             but
             
             spirits
             ,
             that
             is
             (
             saith
             your
             g
             glosse
             ,
             and
             h
             
               Lombard
               ,
               Thomas
            
             ,
             and
             
               Caietan
               )
               that
               he
               may
               discerne
               that
               he
               heares
               ,
               with
               what
               spirit
               it
               is
               spoken
               ,
               with
               a
               good
               spirit
               ,
               or
               with
               a
               bad
               .
            
             By
             this
             gift
             the
             children
             of
             God
             are
             enabled
             ,
             or
             rather
             directed
             by
             the
             spirit
             of
             God
             to
             acknowledge
             those
             bookes
             to
             be
             scripture
             ,
             though
             they
             can
             not
             determine
             of
             euery
             particular
             among
             them
             .
          
           
             Austins
             iudgement
             we
             reuerence
             in
             this
             ,
             and
             other
             matters
             ,
             though
             we
             cannot
             alwaies
             rest
             vpon
             it
             .
             He
             calls
             the
             bookes
             Canonicall
             ,
             not
             properly
             ,
             but
             because
             they
             were
             vsed
             in
             the
             Church
             to
             be
             read
             as
             the
             Canonicall
             were
             ,
             but
             he
             makes
             them
             not
             of
             equall
             authoritie
             with
             the
             other
             ,
             because
             they
             were
             not
             then
             so
             generally
             receiued
             ,
             in
             which
             respect
             he
             made
             some
             doubt
             of
             those
             which
             were
             indeede
             Canonicall
             .
             Thus
             we
             expound
             Austin
             ,
             that
             he
             may
             not
             be
             thought
             to
             contradict
             other
             fathers
             in
             this
             point
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             His
             second
             is
             ,
             that
             he
             who
             goeth
             about
             to
             discerne
             whether
             the
             booke
             be
             Canonicall
             or
             no
             ,
             must
             consider
             the
             Author
             ,
             who
             is
             God.
             If
             he
             must
             at
             the
             first
             take
             God
             to
             be
             the
             Author
             of
             the
             booke
             ,
             what
             needs
             any
             further
             labour
             ?
             It
             must
             needs
             be
             Canonicall
             that
             hath
             God
             for
             the
             Author
             .
             This
             mans
             wi●s
             were
             surely
             from
             home
             ,
             when
             he
             discoursed
             thus
             ;
             and
             therefore
             it
             should
             be
             but
             follie
             to
             stand
             vpon
             his
             particularities
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Is
             there
             no
             difference
             trow
             you
             betwixt
             saying
             God
             is
             the
             professed
             Author
             ,
             and
             God
             is
             the
             Author
             ?
             Let
             a
             man
             consider
             God
             who
             is
             professed
             ,
             to
             be
             the
             author
             of
             these
             bookes
             ,
             and
             seeing
             how
             the
             things
             in
             them
             agree
             to
             that
             which
             is
             befitting
             God
             ,
             according
             as
             he
             hath
             learned
             by
             men
             ,
             and
             bin
             perswaded
             by
             the
             holy
             ghost
             ,
             he
             shall
             come
             to
             acknowledge
             them
             indeed
             to
             be
             from
             God
             ,
             wherein
             his
             glory
             is
             principally
             aymed
             at
             ,
             and
             in
             the
             penning
             whereof
             his
             diuine
             Maiestie
             cleerely
             shines
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Let
             this
             one
             reason
             in
             generall
             serue
             to
             confute
             him
             ;
             all
             this
             manner
             put
             together
             ,
             serueth
             only
             to
             helpe
             particular
             men
             to
             discerne
             vvhich
             bookes
             are
             Canonicall
             ,
             who
             may
             ,
             easily
             after
             their
             d●l●gent
             inquirie
             erre
             and
             be
             de●●i●ed
             in
             this
             point
             ,
             because
             euery
             man
             is
             a
             lyar
             .
             *
             And
             if
             there
             be
             〈◊〉
             more
             certaine
             meanes
             to
             assure
             them
             of
             this
             which
             is
             the
             ground
             of
             all
             their
             Religion
             ,
             then
             euery
             particular
             mans
             discretion
             and
             iudgement
             ,
             then
             out
             of
             doubt
             their
             whole
             Religion
             is
             most
             vnvvisely
             builded
             vpon
             meane
             mens
             inuentions
             and
             discretion
             ,
             who
             also
             for
             the
             most
             part
             doe
             neither
             vnderstand
             the
             language
             in
             which
             they
             were
             first
             penned
             ,
             
             nor
             the
             vsuall
             phrases
             of
             Scriptures
             translated
             ;
             that
             I
             say
             nothing
             of
             the
             figures
             ,
             parables
             ,
             prophecies
             and
             controue●sies
             which
             seeme
             to
             be
             ;
             and
             many
             other
             difficulties
             ,
             and
             yet
             these
             men
             need
             not
             doubt
             hauing
             learned
             some
             halfe-dozen-lines
             of
             Master
             Perkins
             ,
             but
             that
             reading
             any
             booke
             ,
             they
             shall
             be
             able
             presently
             to
             discerne
             whether
             〈◊〉
             be
             Canonicall
             or
             no.
             A
             goodly
             mocketie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             this
             reason
             be
             good
             ,
             since
             all
             men
             together
             are
             liers
             as
             well
             as
             euery
             man
             in
             particular
             ,
             and
             so
             may
             be
             deceiued
             ,
             though
             not
             so
             easily
             ,
             we
             are
             little
             the
             neerer
             ,
             at
             the
             least
             not
             sure
             for
             any
             help
             you
             can
             affoord
             vs.
             There
             is
             yet
             a
             better
             assurance
             by
             the
             i
             holy
             ghosts
             directing
             the
             elect
             in
             this
             triall
             ,
             and
             teaching
             and
             assuring
             them
             so
             farre
             ,
             as
             shall
             serue
             for
             their
             necessarie
             instruction
             and
             saluation
             .
          
           
             Men
             were
             not
             so
             taught
             in
             the
             Primitiue
             Church
             ,
             but
             the
             most
             skilfull
             and
             wisest
             in
             discerning
             Canonicall
             bookes
             ,
             trusted
             not
             vnto
             their
             ovvne
             iudgement
             ,
             but
             leaned
             alvvaies
             vpon
             Apostolicall
             Traditions
             .
             So
             did
             Serapion
             an
             auncient
             holy
             vvriter
             (
             as
             Euse●●us
             reporteth
             )
             reiect
             certaine
             bookes
             set
             out
             in
             the
             Apostles
             names
             ,
             because
             they
             had
             not
             receiued
             from
             their
             Predec●sso●s
             any
             such
             .
             The
             like
             doth
             
               element
               of
               Alexandria
            
             ,
             
             and
             that
             famous
             Origen
             *
             of
             the
             same
             booke
             ,
             who
             obserue
             the
             E●clesiasticall
             Canon
             ,
             as
             he
             had
             learned
             and
             receiued
             by
             Tradition
             .
             So
             doth
             he
             deliuer
             his
             opinion
             of
             the
             foure
             Euangelists
             ,
             and
             other
             bookes
             of
             Canonicall
             Scripture
             ,
             and
             not
             relying
             on
             his
             owne
             wit
             ,
             which
             was
             excellent
             ,
             or
             learning
             which
             was
             singular
             in
             all
             manner
             of
             languages
             and
             matters
             :
             That
             S.
             Augustine
             was
             of
             the
             same
             mind
             ,
             may
             be
             gathered
             out
             of
             these
             words
             of
             his
             ,
             *
             
               Contra
               Faustum
            
             .
             Of
             what
             booke
             can
             there
             be
             any
             assurance
             ,
             if
             the
             letters
             ,
             which
             the
             Church
             propagated
             by
             the
             Apostles
             ,
             and
             by
             such
             excellencie
             declared
             throughout
             all
             Nations
             ,
             doth
             teach
             and
             hold
             to
             be
             the
             Apostles
             ,
             should
             be
             vncertaine
             ,
             whether
             they
             be
             the
             Apostles
             or
             no
             ?
             So
             that
             he
             maketh
             the
             declaratiō
             of
             the
             Church
             descended
             of
             the
             Apostles
             ,
             to
             be
             a
             sure
             pillar
             to
             rest
             vpon
             ,
             for
             the
             certaine
             knowledge
             of
             Canonical
             Scripture
             and
             other
             spirits
             whatsoeuer
             ,
             if
             they
             follow
             not
             that
             rule
             to
             be
             reiected
             ;
             so
             far
             is
             he
             off
             from
             encourageing
             euery
             sheepe
             of
             Christs
             fold
             ,
             to
             take
             that
             weighty
             matter
             vpon
             himselfe
             as
             M.
             Perkins
             doth
             .
             And
             what
             can
             be
             more
             against
             the
             most
             prudent
             prouidence
             of
             the
             diuine
             wisdome
             than
             to
             permit
             euery
             one
             to
             be
             a
             iudge
             of
             the
             bookes
             of
             Canonicall
             Scripture
             .
             For
             if
             all
             those
             books
             ,
             and
             no
             others
             should
             pas●e
             ●u●rant
             for
             Ca●…call
             ,
             (
             which
             any
             Christian
             taking
             vpon
             
             him
             the
             spirit
             of
             discerning
             ,
             would
             c●nsure
             to
             be
             such
             )
             then
             alway
             with
             all
             the
             Old
             Testament
             ,
             because
             diuers
             esteemed
             it
             to
             proceed
             of
             some
             euill
             spirits
             ,
             as
             witnesse●h
             I●●neus
             and
             Ep●…s
             :
             Yea
             ,
             not
             only
             all
             the
             Old
             must
             be
             abrogated
             ,
             but
             all
             the
             New
             also
             ,
             because
             it
             hath
             many
             falsehoods
             mixed
             with
             the
             truth
             ;
             as
             some
             prefuming
             greatly
             of
             their
             spirit
             and
             skill
             in
             d●…ning
             did
             teach
             :
             so
             testifieth
             〈◊〉
             .
             
               Augustine
               ,
               〈◊〉
               .
               Fa●…st
            
             .
             
             Some
             would
             haue
             had
             but
             one
             of
             the
             foure
             Gospels
             ,
             some
             fiue
             ,
             some
             sixe
             ,
             some
             seauen
             ;
             some
             reiected
             all
             S.
             Pauls
             Epistles
             :
             Many
             ,
             and
             those
             of
             the
             faithfull
             did
             not
             admit
             for
             Canonicall
             some
             of
             the
             other
             Apostles
             Epistles
             not
             the
             Reuelations
             .
             If
             then
             the
             diuine
             fore-sight
             of
             our
             Sauiour
             had
             not
             preuented
             this
             most
             foule
             inconueniencie
             by
             instituting
             a
             more
             certaine
             meanes
             of
             ●iscerning
             and
             declaring
             which
             books
             were
             penned
             by
             inspiration
             of
             the
             holy
             Ghost
             ,
             which
             not
             ,
             then
             by
             leauing
             it
             vnto
             euery
             mans
             discretion
             he
             might
             be
             thought
             to
             haue
             had
             but
             slender
             care
             of
             our
             saluation
             ,
             which
             euery
             true
             Christian
             hart
             doth
             abhorre
             to
             thinke
             :
             and
             therfore
             we
             must
             needs
             admit
             of
             this
             most
             holy
             and
             prouident
             Tradition
             of
             them
             from
             hand
             to
             hand
             :
             as
             among
             the
             Protestants
             Brentius
             doth
             in
             his
             Prolegomenis
             ,
             and
             also
             Kemnitius
             ,
             handling
             the
             second
             kind
             of
             Traditions
             ,
             in
             his
             examination
             of
             the
             Councell
             of
             Trent
             ;
             albeit
             they
             reiect
             all
             other
             Traditions
             ,
             besides
             this
             one
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Neither
             doth
             Master
             Perkins
             ,
             or
             any
             Minister
             ,
             teach
             the
             people
             now
             to
             rely
             on
             their
             owne
             wit
             or
             iudgement
             ,
             but
             to
             vse
             the
             meanes
             prescribed
             ,
             and
             by
             prayer
             and
             faith
             to
             call
             and
             to
             rest
             vpon
             the
             spirit
             of
             God
             for
             assurance
             in
             this
             case
             .
             The
             iudgement
             of
             the
             Church
             wee
             are
             so
             farre
             from
             discrediting
             ,
             that
             we
             hold
             it
             for
             a
             very
             speciall
             ground
             in
             this
             matter
             :
             condemning
             them
             as
             void
             of
             shame
             and
             reason
             ,
             that
             refuse
             those
             bookes
             vpon
             their
             owne
             iudgement
             ,
             which
             haue
             bin
             from
             time
             to
             time
             ,
             euen
             from
             the
             Apostles
             dayes
             counted
             Canonicall
             .
             But
             it
             is
             vtterly
             from
             the
             question
             in
             hand
             to
             dispute
             this
             point
             ,
             and
             beside
             diuers
             other
             k
             Doctor
             Whitacker
             hath
             handled
             this
             matter
             very
             sufficiently
             ,
             though
             euery
             man
             cannot
             reade
             his
             disputation
             ,
             because
             it
             is
             latine
             ;
             but
             for
             the
             matter
             in
             hand
             ,
             concerning
             traditions
             ,
             it
             falls
             not
             into
             this
             question
             to
             be
             disputed
             what
             is
             scripture
             ,
             and
             what
             is
             not
             .
             For
             it
             is
             presupposed
             that
             the
             Scriptures
             are
             the
             word
             of
             God
             ,
             and
             thereupon
             this
             doubt
             ariseth
             ,
             whether
             the
             word
             of
             God
             conteine
             all
             things
             necessarie
             to
             saluation
             or
             no.
             If
             that
             be
             doubted
             of
             ,
             it
             is
             idle
             and
             absurd
             to
             enquire
             ,
             whether
             there
             be
             ,
             besides
             that
             ,
             another
             word
             of
             God
             diuers
             from
             it
             ,
             though
             not
             contrarie
             ,
             which
             is
             not
             written
             ,
             but
             only
             as
             men
             haue
             now
             and
             then
             set
             downe
             some
             part
             of
             it
             in
             their
             writings
             :
             so
             then
             leauing
             this
             point
             ,
             let
             vs
             come
             to
             those
             which
             follow
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
            
             Some
             bookes
             of
             the
             canon
             of
             the
             
             Scripture
             are
             lost
             ,
             as
             the
             
               booke
               of
               the
               warres
               of
               God.
            
             Num.
             21.
             14.
             
             
               The
               booke
               of
               the
               iust
            
             .
             Iosu.
             10.
             13.
             the
             bookes
             of
             Chronicles
             of
             the
             Kinges
             of
             Israel
             and
             Iuda
             .
             1.
             
             King
             14.
             19.
             the
             bookes
             of
             certaine
             Prophets
             ,
             
               Nathan
               ,
               Gad
               ,
               Iddo
               ,
               Ahiah
               ,
            
             and
             Semiah
             :
             and
             therfore
             the
             matter
             of
             these
             bookes
             must
             come
             to
             vs
             by
             tradition
             .
             Answ.
             Though
             it
             be
             graunted
             that
             some
             bookes
             of
             Canonicall
             Scripture
             bee
             lost
             ;
             yet
             the
             Scripture
             still
             remaines
             sufficient
             ,
             because
             the
             matter
             of
             those
             bookes
             (
             so
             farforth
             as
             it
             was
             necessarie
             to
             saluation
             )
             is
             contained
             in
             these
             bookes
             of
             Scripture
             that
             are
             now
             extant
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             two
             next
             arguments
             for
             Traditions
             ,
             be
             not
             well
             propounded
             by
             
             M.
             Perkins
             .
             The
             third
             is
             to
             be
             framed
             thus
             :
          
           
             Either
             all
             the
             bookes
             of
             holy
             Scripture
             conteine
             all
             needfull
             doctrine
             to
             saluation
             ,
             or
             some
             certaine
             of
             them
             without
             the
             rest
             ;
             not
             some
             of
             them
             without
             the
             rest
             ,
             for
             then
             the
             other
             should
             be
             superfluous
             ,
             which
             no
             man
             holdeth
             :
             therfore
             all
             the
             bookes
             of
             holy
             Scripture
             put
             together
             ,
             do
             containe
             all
             necessary
             instruction
             .
             Now
             then
             the
             argument
             followeth
             ,
             but
             some
             of
             those
             bookes
             of
             holy
             Scripture
             haue
             been
             lo●t
             ;
             therefore
             some
             points
             of
             necessary
             doctrine
             contained
             in
             them
             ,
             are
             not
             extant
             in
             the
             written
             Word
             ,
             and
             consequently
             to
             be
             learned
             by
             Tradition
             .
             M.
             Perkins
             answereth
             :
             First
             supposing
             some
             of
             the
             bookes
             to
             be
             lost
             ,
             that
             all
             needfull
             doctrine
             ,
             which
             was
             in
             them
             ,
             is
             in
             some
             of
             the
             others
             preserued
             .
             But
             
             why
             did
             he
             not
             solue
             the
             Argument
             proposed
             ?
             were
             then
             those
             bookes
             superfluous
             ?
             Doth
             the
             holy
             Ghost
             set
             men
             to
             pen
             needlesse
             discourses
             ?
             which
             this
             answere
             supposeth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Because
             you
             thinke
             the
             reason
             makes
             for
             your
             aduantage
             ,
             as
             you
             haue
             framed
             it
             your selfe
             ,
             I
             will
             follow
             your
             steps
             ,
             and
             leaue
             his
             argument
             as
             you
             do
             .
             That
             I
             may
             answere
             orderly
             ,
             I
             deny
             your
             assumption
             :
             All
             things
             necessarie
             to
             saluation
             are
             conteined
             in
             some
             certaine
             bookes
             of
             the
             scripture
             ,
             so
             that
             although
             the
             rest
             were
             wanting
             ,
             we
             should
             haue
             sufficient
             to
             saluation
             for
             the
             matter
             .
             To
             your
             reason
             I
             say
             farther
             ,
             that
             the
             consequence
             is
             naught
             ,
             if
             some
             certaine
             are
             sufficient
             to
             saluation
             ,
             the
             rest
             are
             superfluous
             :
             for
             first
             it
             cannot
             be
             superfluous
             to
             haue
             any
             booke
             of
             Gods
             word
             kept
             for
             the
             vse
             of
             the
             Church
             ,
             though
             the
             matter
             of
             it
             be
             in
             
             some
             other
             .
             Secondly
             ,
             if
             your
             consequence
             be
             good
             ,
             it
             is
             also
             superfluous
             to
             haue
             the
             same
             psalme
             or
             story
             recorded
             in
             two
             places
             of
             the
             scripture
             ,
             especially
             the
             later
             .
             But
             to
             say
             so
             were
             to
             condemne
             the
             holy
             ghost
             of
             hauing
             taken
             superfluous
             paines
             to
             no
             purpose
             ,
             which
             were
             blasphemie
             .
             I
             prooue
             it
             by
             these
             particulars
             ;
             for
             example
             l
             Psal.
             18.
             is
             in
             the
             booke
             of
             Psalmes
             ,
             and
             in
             the
             second
             booke
             of
             Samuell
             .
             The
             history
             of
             Ezechiah
             m
             is
             2.
             
             Reg.
             29.
             and
             so
             forward
             ,
             and
             Isai
             36.
             37.
             38.
             
             The
             like
             I
             might
             bring
             out
             of
             the
             bookes
             of
             Kings
             and
             Chronicles
             .
             Thirdly
             ,
             though
             the
             matter
             be
             all
             fully
             and
             perfectly
             in
             certaine
             bookes
             ,
             yet
             euery
             point
             is
             not
             so
             plaine
             in
             one
             booke
             as
             in
             another
             ,
             and
             therefore
             it
             is
             not
             superfluous
             to
             haue
             all
             these
             bookes
             ,
             though
             all
             matter
             necessarie
             to
             saluation
             be
             comprised
             in
             some
             few
             of
             them
             .
             Fourthly
             ,
             the
             purpose
             of
             the
             holy
             ghost
             in
             penning
             the
             scriptures
             ,
             was
             ,
             not
             only
             to
             teach
             matters
             necessarie
             to
             saluation
             ,
             but
             to
             set
             forth
             the
             glorie
             of
             God
             in
             his
             prouidence
             ,
             iustice
             ,
             mercie
             ,
             wisdome
             ,
             and
             such
             like
             ,
             to
             afford
             vs
             examples
             of
             diuers
             kinds
             of
             vertues
             ,
             to
             exhort
             vs
             to
             faith
             ,
             and
             good
             works
             ,
             and
             (
             in
             a
             word
             )
             to
             prouide
             for
             Gods
             glorie
             by
             vs
             heere
             ,
             as
             well
             as
             for
             our
             glorifying
             by
             him
             in
             heauen
             ,
             to
             which
             there
             is
             no
             booke
             ,
             nor
             sentence
             of
             scripture
             ,
             but
             serues
             more
             or
             lesse
             ,
             and
             therefore
             no
             booke
             of
             it
             can
             be
             thought
             supersluous
             ,
             though
             the
             necessarie
             matters
             belonging
             to
             saluation
             be
             conteined
             in
             certaine
             of
             them
             very
             sufficiently
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             ,
             I
             take
             it
             to
             bee
             a
             truth
             (
             though
             some
             thinke
             otherwise
             )
             that
             no
             part
             of
             the
             Canon
             is
             lost
             :
             for
             Paul
             saith
             ,
             
               Whatsoeuer
               things
               were
               written
               aforetime
               ,
               were
               written
               for
               our
               learning
               ,
               that
               wee
               through
               patience
               and
               comfort
               of
               the
               Scriptures
               ,
               &c.
            
             Rom.
             15.
             4.
             where
             he
             takes
             it
             for
             granted
             ,
             that
             the
             whole
             Canon
             of
             holie
             Scripture
             was
             then
             extant
             .
             For
             if
             he
             had
             thought
             ,
             that
             some
             bookes
             of
             Scripture
             had
             beene
             lost
             ,
             hee
             would
             haue
             said
             ;
             whatsoeuer
             was
             written
             and
             is
             now
             extant
             ,
             was
             written
             for
             our
             learning
             and
             comfort
             .
             For
             
             bookes
             that
             are
             lost
             serue
             neither
             for
             learning
             nor
             comfort
             .
             Againe
             ,
             to
             hold
             that
             any
             bookes
             of
             Scripture
             should
             be
             lost
             ,
             calls
             into
             question
             Gods
             prouidence
             ,
             and
             the
             fidelitie
             of
             the
             Church
             ,
             who
             hath
             the
             bookes
             of
             God
             in
             keeping
             ,
             and
             is
             therfore
             called
             the
             pillar
             and
             ground
             of
             truth
             .
             And
             touching
             the
             bookes
             before
             mentioned
             ,
             I
             answere
             thus
             :
             The
             booke
             of
             the
             warres
             of
             God
             ,
             Num.
             21.
             14.
             might
             bee
             some
             short
             bill
             or
             narration
             of
             thinges
             done
             among
             the
             Israelites
             ,
             which
             in
             the
             daies
             of
             Moses
             went
             from
             hand
             to
             hand
             .
             For
             sometime
             a
             booke
             in
             Scripture
             ,
             signifieth
             
               a
               roule
            
             or
             Catalogue
             ,
             as
             the
             first
             chapter
             of
             Matthew
             ,
             which
             containeth
             the
             genealogie
             of
             our
             Sauiour
             Christ
             ,
             is
             called
             
               the
               booke
               of
               the
               generation
               of
               Iesus
               Christ.
            
             Againe
             ,
             the
             
               booke
               of
               the
               iust
            
             ,
             and
             the
             books
             of
             Chronicles
             ,
             which
             are
             said
             to
             be
             lost
             ,
             were
             but
             as
             the
             Chronicles
             of
             England
             are
             with
             vs
             :
             euen
             politicke
             records
             of
             the
             acts
             and
             euents
             of
             things
             ,
             in
             the
             kingdome
             of
             Iuda
             and
             Israel
             :
             out
             of
             which
             the
             Prophets
             gathered
             things
             necessarie
             to
             be
             knowne
             ,
             and
             placed
             them
             in
             holy
             Scripture
             .
             As
             for
             the
             bookes
             of
             
               Iddo
               ,
               Ahiah
               ,
               Semiah
               ;
               Gad
               ,
            
             and
             Nathan
             ,
             they
             are
             contained
             in
             the
             bookes
             of
             the
             Kinges
             and
             Chronicles
             and
             in
             the
             bookes
             of
             Samuel
             ,
             which
             were
             not
             written
             by
             him
             alone
             ,
             but
             by
             sundrie
             Prophets
             ,
             1.
             
             Chro.
             29.
             29.
             as
             also
             was
             the
             booke
             of
             Iudges
             .
             As
             for
             the
             bookes
             of
             Salomon
             which
             are
             lost
             ,
             they
             did
             not
             concerne
             religion
             and
             matters
             of
             saluation
             ,
             but
             were
             concerning
             matters
             of
             Philosophie
             and
             such
             like
             things
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Therefore
             he
             giues
             a
             second
             more
             shamefull
             ,
             that
             none
             be
             perished
             ,
             which
             is
             most
             contrarie
             vnto
             the
             plaine
             Scriptures
             :
             *
             as
             S.
             
               Iohn
               Chrysostome
            
             proueth
             :
             *
             where
             he
             hath
             these
             expresse
             words
             :
             
               That
               many
               of
               the
               Propheticall
               bookes
               are
               lost
               ,
               may
               be
               proued
               out
               of
               the
               historie
               of
               Paral●pomeneon
            
             (
             which
             they
             translate
             Chronicles
             .
             )
             Now
             as
             for
             M.
             Perkins
             gesses
             ,
             
             that
             some
             of
             them
             are
             yet
             extant
             ,
             but
             otherwise
             called
             :
             some
             were
             but
             little
             rolles
             of
             paper
             ;
             some
             profane
             and
             of
             Philosophie
             ,
             I
             hold
             them
             not
             worth
             the
             discussing
             ,
             being
             not
             much
             pertinent
             ,
             and
             auowed
             on
             his
             word
             only
             ,
             without
             either
             any
             reason
             or
             authoritie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Sauing
             the
             better
             iudgement
             of
             Chrysostome
             ,
             and
             other
             learned
             men
             ,
             I
             cannot
             perswade
             my selfe
             that
             any
             part
             of
             the
             Canonicall
             scripture
             is
             lost
             ,
             when
             you
             haue
             brought
             your
             proofe
             out
             of
             any
             place
             of
             the
             scripture
             ,
             I
             will
             either
             answere
             ,
             or
             yeeld
             to
             it
             .
             But
             it
             makes
             nothing
             to
             your
             argument
             whether
             any
             be
             lost
             or
             no
             ,
             for
             (
             as
             you
             see
             )
             I
             deny
             your
             assumption
             and
             the
             proofe
             of
             it
             ,
             which
             ouerthrowes
             your
             whole
             reason
             .
             The
             Iewes
             and
             the
             skilfullest
             Christians
             in
             the
             Rabbines
             and
             antiquities
             of
             the
             Iewes
             that
             I
             know
             ,
             are
             of
             a
             diuers
             iudgement
             from
             Chrysostome
             concerning
             this
             point
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               IV.
               Moses
            
             in
             mount
             Sina
             ,
             beside
             the
             written
             law
             ,
             receiued
             from
             God
             a
             more
             secret
             doctrine
             ,
             which
             he
             neuer
             writ
             ,
             but
             deliuered
             by
             tradition
             or
             word
             of
             mouth
             to
             the
             Prophets
             after
             him
             :
             and
             this
             the
             Iewes
             haue
             now
             set
             downe
             in
             their
             
               Cabala
               .
               Answ.
            
             This
             indeede
             is
             the
             opinion
             of
             some
             of
             the
             Iewes
             ,
             whom
             in
             effect
             and
             substance
             sundry
             Papists
             follow
             :
             but
             we
             take
             it
             for
             no
             better
             then
             a
             Iewish
             dotage
             .
             For
             if
             Moses
             had
             knowne
             any
             secret
             doctrine
             beside
             the
             written
             law
             ,
             he
             could
             neuer
             haue
             giuen
             this
             commandement
             of
             the
             said
             lawe
             ,
             
               Thou
               shalt
               not
               adde
               any
               thing
               thereto
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Master
             Perkins
             his
             fourth
             obiection
             of
             the
             Iewish
             Cabala
             ,
             is
             a
             meere
             dreame
             of
             his
             owne
             :
             our
             Argument
             is
             this
             ;
             Moses
             who
             was
             the
             pen
             man
             of
             the
             old
             Law
             ,
             committed
             not
             all
             to
             vvriting
             ,
             but
             deliuered
             certaine
             points
             needfull
             to
             saluation
             by
             Tradition
             ,
             nor
             any
             Lavv-maker
             that
             euer
             was
             in
             any
             Country
             comprehended
             all
             in
             letters
             ,
             but
             established
             many
             things
             by
             customes
             ,
             therefore
             not
             likely
             that
             our
             Christian
             Lavv
             should
             be
             all
             vvritten
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             argument
             is
             in
             effect
             all
             one
             with
             his
             :
             but
             let
             vs
             take
             yours
             .
             Moses
             committed
             all
             to
             writing
             ,
             that
             was
             necessarie
             to
             saluation
             ;
             so
             doe
             all
             wise
             lawmakers
             :
             and
             if
             any
             thing
             be
             left
             vnprouided
             for
             ,
             that
             is
             of
             moment
             ,
             it
             is
             because
             
             the
             lawgiuer
             perceiued
             it
             not
             ,
             or
             knew
             not
             how
             to
             helpe
             it
             ;
             which
             ,
             in
             Gods
             lawes
             ,
             and
             Moses
             the
             holie
             Ghosts
             Scribes
             writing
             ,
             could
             be
             no
             hinderances
             .
             For
             what
             is
             there
             that
             God
             seeth
             not
             by
             his
             wisedome
             ,
             or
             cannot
             order
             as
             he
             list
             by
             his
             power
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             Moses
             did
             not
             pen
             all
             ,
             thus
             vve
             proue
             .
             It
             vvas
             as
             necessarie
             for
             vvomen
             to
             be
             deliuered
             from
             Originall
             sinne
             as
             men
             .
             Circumcision
             the
             remedy
             for
             men
             ,
             could
             not
             possibly
             be
             applied
             to
             vvomen
             ,
             as
             euery
             one
             vvhoknovveth
             vvhat
             circumcision
             is
             can
             tell
             ;
             neither
             is
             there
             any
             other
             remedie
             prouided
             in
             the
             vvritten
             lavv
             ,
             to
             deliuer
             vvomen
             from
             that
             sin
             :
             Therefore
             some
             other
             remedie
             for
             them
             vvas
             deliuered
             by
             Tradition
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Circumcision
             was
             not
             prouided
             for
             remedie
             of
             originall
             sinne
             ,
             any
             more
             than
             for
             actuall
             ;
             neither
             did
             it
             remedie
             the
             one
             ,
             or
             the
             other
             :
             nay
             it
             was
             not
             of
             Moses
             appointing
             ,
             but
             was
             long
             before
             him
             .
             The
             remedie
             for
             all
             sinne
             is
             the
             sacrifice
             of
             the
             Messiah
             ;
             the
             meanes
             to
             applie
             it
             ,
             faith
             :
             which
             Moses
             taught
             in
             diuers
             places
             of
             those
             fiue
             bookes
             .
             If
             women
             without
             circumcision
             cannot
             be
             freed
             from
             originall
             sinne
             ,
             how
             were
             Adam
             and
             Eue
             freed
             ,
             and
             all
             that
             died
             before
             God
             enioyned
             it
             to
             Abraham
             ?
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Item
             ,
             if
             the
             Child
             vvere
             likly
             to
             die
             ,
             before
             the
             eight
             day
             ,
             there
             was
             remedie
             for
             them
             ,
             as
             the
             most
             learned
             doe
             hold
             ,
             yet
             no
             vvhere
             vvritten
             in
             the
             Lavv
             :
             Also
             ,
             many
             Gentiles
             ,
             during
             that
             state
             of
             the
             old
             Testament
             ,
             vvere
             saued
             ,
             as
             Iob
             ,
             and
             many
             such
             like
             ,
             according
             to
             the
             opinion
             of
             all
             the
             auncient
             Fathers
             :
             yet
             in
             the
             Lavv
             ,
             or
             any
             other
             part
             of
             the
             old
             Testament
             ,
             it
             is
             not
             vvritten
             ,
             vvhat
             they
             had
             to
             beleeue
             ,
             or
             how
             they
             should
             liue
             ;
             vvherefore
             ,
             many
             things
             needfull
             to
             saluation
             ,
             vvere
             then
             deliuered
             by
             Tradition
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             remedie
             for
             infants
             ,
             aswell
             before
             the
             eight
             day
             ,
             as
             vpon
             it
             ,
             and
             after
             it
             ,
             was
             the
             mercie
             of
             God
             vpon
             his
             couenant
             .
             As
             for
             the
             meanes
             ,
             you
             would
             imagine
             ,
             which
             were
             you
             cannot
             tell
             what
             ,
             and
             deuised
             by
             you
             cannot
             tel
             whom
             ;
             remember
             what
             you
             answered
             about
             the
             Chaldee
             word
             in
             Daniel
             ,
             
               To
               meanes
               and
               authors
               in
               the
               ayre
               ,
               no
               thing
               need
               be
               ,
               nor
               can
               be
               answered
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             that
             reason
             of
             his
             ;
             that
             God
             in
             his
             prouidence
             should
             not
             permit
             such
             a
             losse
             of
             any
             part
             of
             the
             Scripture
             :
             I
             ansvvere
             ,
             that
             God
             permiteth
             much
             euill
             :
             Againe
             ,
             no
             great
             losse
             in
             that
             ,
             according
             to
             our
             opinion
             ,
             who
             hold
             that
             Tradition
             might
             preserue
             vvhat
             was
             then
             lost
             .
          
           
             Although
             God
             in
             his
             prouidence
             permits
             much
             euill
             ,
             it
             
             followes
             not
             ,
             nor
             is
             at
             al
             likely
             ,
             that
             he
             would
             suffer
             his
             own
             holie
             word
             ,
             indited
             by
             his
             spirit
             ,
             to
             perish
             .
             Neither
             can
             it
             helpe
             the
             matter
             ,
             that
             tradition
             might
             preserue
             the
             truth
             ,
             vnlesse
             God
             should
             miraculously
             hold
             in
             men
             ,
             from
             mingling
             their
             inuentions
             with
             his
             traditions
             .
             Experience
             makes
             the
             matter
             cleere
             :
             few
             things
             ,
             or
             none
             yet
             remaining
             ,
             that
             are
             indeede
             of
             antiquitie
             ,
             both
             for
             the
             substance
             and
             vse
             of
             them
             .
             But
             what
             answere
             you
             to
             Master
             Perkins
             other
             reason
             out
             of
             S.
             Paul
             ?
             That
             was
             too
             heauie
             for
             your
             shoulders
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               V.
            
             Heb.
             5.
             12.
             
             Gods
             word
             is
             of
             two
             sortes
             ,
             milk
             ,
             and
             
               strong
               meate
            
             .
             By
             milke
             ,
             we
             must
             vnderstand
             the
             worde
             of
             God
             written
             ,
             wherein
             God
             speakes
             plainely
             to
             the
             capacitie
             of
             the
             rudest
             :
             but
             strong
             meate
             is
             vnwritten
             traditions
             ,
             a
             doctrine
             not
             to
             bee
             deliuered
             vnto
             all
             ,
             but
             to
             those
             that
             grow
             to
             perfection
             .
             Answ.
             We
             must
             know
             ,
             that
             one
             and
             the
             same
             word
             of
             God
             is
             milke
             and
             strong
             meate
             ,
             in
             regard
             of
             the
             manner
             of
             handling
             and
             propounding
             of
             it
             .
             For
             being
             deliuered
             generally
             and
             plainely
             ,
             to
             the
             capacitie
             of
             the
             simplest
             ,
             it
             is
             milke
             ;
             but
             beeing
             handled
             particularly
             and
             largely
             ,
             and
             so
             fitted
             for
             men
             of
             more
             vnderstanding
             ,
             it
             is
             strong
             meate
             .
             As
             for
             example
             :
             the
             doctrine
             of
             the
             creation
             ,
             of
             mans
             fall
             ,
             and
             redemption
             by
             Christ
             ,
             when
             it
             is
             taught
             ouerly
             and
             plainly
             ,
             it
             is
             milke
             :
             but
             when
             the
             depth
             of
             the
             same
             is
             throughly
             opened
             ,
             it
             is
             strong
             meate
             .
             And
             therefore
             it
             is
             a
             conceit
             of
             mans
             braine
             ,
             to
             imagine
             that
             some
             vn
             written
             word
             is
             meant
             by
             strong
             meate
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Novv
             insteed
             of
             M.
             Perkins
             his
             fift
             reason
             for
             vs
             of
             milke
             and
             strong
             meate
             ,
             vvishing
             him
             a
             Messe
             of
             Pappe
             for
             his
             childish
             proposing
             of
             it
             :
             I
             
             vvill
             set
             dovvne
             some
             authorities
             out
             of
             the
             vvritten
             Word
             ,
             in
             proofe
             of
             Traditions
             .
          
           
             I
             make
             no
             question
             but
             Master
             Perkins
             had
             al
             the
             reasons
             he
             propounds
             for
             you
             in
             any
             matter
             ,
             in
             some
             of
             your
             owne
             writers
             ;
             as
             perhaps
             hereafter
             ,
             vpon
             better
             search
             ,
             at
             more
             
             leisure
             ,
             I
             shall
             finde
             and
             prooue
             to
             all
             the
             world
             .
          
           
             To
             the
             testimonies
             I
             answere
             in
             generall
             ,
             that
             no
             argument
             can
             be
             drawne
             from
             any
             ,
             or
             all
             of
             them
             ,
             to
             proue
             that
             any
             doctrine
             necessarie
             to
             saluation
             is
             to
             be
             learned
             by
             tradition
             ,
             and
             is
             not
             written
             in
             the
             Scripture
             .
             Let
             any
             man
             conclude
             the
             point
             out
             of
             them
             ,
             and
             we
             will
             yeeld
             ,
             if
             wee
             shew
             not
             a
             reasonable
             cause
             to
             the
             contrarie
             .
             Secondly
             ,
             I
             adde
             fu●th●r
             ,
             that
             if
             it
             were
             granted
             that
             there
             were
             some
             such
             traditi●…s
             ●●et
             (
             as
             n
             Austin
             saith
             of
             the
             first
             place
             )
             
               who
               can
               say
               these
               ,
               or
               those
               be
               they
               ?
            
             For
             the
             most
             part
             of
             the
             traditions
             ,
             that
             are
             now
             thrust
             vpon
             the
             Church
             ,
             by
             you
             Papists
             ,
             are
             (
             in
             comparison
             )
             but
             new
             ,
             and
             very
             trifles
             ,
             or
             meere
             superstitious
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Our
             Sauiour
             said
             ,
             being
             at
             the
             point
             of
             his
             passion
             
               That
               he
               had
               manie
            
             
             
               things
               to
               say
               vnto
               his
               Apostles
               ,
               but
               they
               could
               not
               as
               then
               beare
               them
               .
            
             Our
             Sauiour
             after
             his
             resurrection
             ,
             appeared
             often
             vnto
             his
             Disciples
             ,
             speaking
             vvith
             them
             of
             the
             kingdome
             of
             God
             ,
             of
             vvhich
             little
             is
             vvritten
             in
             any
             of
             the
             Euangelists
             .
          
           
             
               I
               commend
               you
               brethren
               ,
               that
               you
               remember
               me
               in
               all
               things
               ,
               and
               keepe
            
             
             
               the
               Traditions
               ,
               euen
               as
               I
               haue
               deliuered
               them
               to
               you
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Now
             for
             the
             particulars
             ,
             the
             o
             first
             is
             answered
             alreadie
             ;
             the
             p
             second
             makes
             a
             bad
             consequence
             .
             Christ
             spake
             often
             with
             his
             Disciples
             of
             the
             kingdome
             of
             God
             ,
             of
             which
             little
             is
             written
             in
             the
             Euangelists
             :
             therfore
             there
             are
             some
             points
             necessarie
             to
             saluation
             ,
             not
             recorded
             in
             Scripture
             .
             His
             talke
             with
             them
             might
             be
             for
             exhortation
             and
             consolation
             especially
             .
             Who
             can
             say
             ,
             whatsoeuer
             it
             were
             ,
             that
             it
             is
             not
             written
             in
             the
             Epistles
             ?
          
           
             By
             traditions
             q
             Ambrose
             vnderstands
             in
             the
             2.
             
             Thessal
             .
             nothing
             but
             the
             Gospell
             ;
             in
             that
             place
             r
             to
             the
             Corinthians
             ,
             the
             Apostle
             seemes
             in
             all
             likelihood
             to
             speake
             of
             ceremonies
             ,
             or
             circumstances
             ,
             in
             their
             carriage
             ,
             about
             Gods
             seruice
             :
             which
             neither
             is
             matter
             of
             saluation
             ,
             nor
             to
             be
             alwaies
             alike
             in
             all
             places
             ,
             and
             at
             al
             times
             .
             So
             doth
             s
             Ambrose
             vnderstand
             him
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               O
               Timothy
               keepe
               the
               depositum
               ,
               that
               is
               ,
               that
               vvhich
               I
               deliuered
               thee
               to
               keepe
               ,
               Hold
               fast
               by
               the
               holy
               Ghost
               ,
               the
               good
               things
               committed
               vnto
               thee
               to
            
             
             〈◊〉
             ,
             vvhich
             vvas
             as
             S.
             Chrysostom
             and
             Thesphilact
             expound
             ,
             the
             true
             doctrine
             of
             Christ
             ,
             the
             true
             sense
             of
             holy
             Scriptures
             ,
             the
             right
             admini
             -
             
          
           
           
             words
             be
             not
             set
             downe
             in
             Scripture
             ,
             yet
             the
             matter
             is
             :
             if
             not
             expresly
             ,
             which
             is
             not
             needfull
             ,
             yet
             by
             necessarie
             consequence
             :
             as
             it
             may
             euidently
             appeare
             by
             the
             Councill
             and
             Fathers
             ,
             wherein
             and
             by
             whom
             the
             contrarie
             to
             those
             opinions
             is
             condemned
             and
             confuted
             .
             The
             first
             point
             is
             implied
             necessarily
             in
             all
             those
             places
             ,
             by
             which
             our
             Sauiour
             is
             prooued
             to
             be
             true
             God
             ,
             that
             is
             ,
             the
             same
             God
             with
             his
             Father
             ;
             which
             you
             shall
             finde
             in
             p
             Athanasius
             writings
             ,
             and
             the
             first
             Councill
             of
             Nice
             .
             The
             second
             ,
             of
             the
             holy
             Ghosts
             proceedings
             from
             the
             Sonne
             ,
             as
             well
             as
             from
             the
             Father
             ,
             is
             prooued
             by
             q
             Thomas
             out
             of
             the
             Scripture
             ,
             and
             by
             other
             against
             the
             Greeke
             Church
             .
             The
             third
             ,
             beside
             r
             that
             place
             of
             Iohn
             ,
             is
             necessarily
             concluded
             (
             since
             there
             can
             be
             but
             one
             God
             )
             out
             of
             the
             texts
             ,
             that
             prooue
             euery
             one
             of
             them
             seuerally
             to
             be
             God
             ;
             and
             by
             s
             that
             of
             Matthew
             .
             The
             fourth
             is
             prooued
             out
             of
             Scripture
             ,
             by
             t
             the
             first
             Councill
             of
             Ephesus
             ,
             against
             Nestorius
             ;
             so
             that
             for
             these
             points
             we
             neede
             no
             traditions
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               VI.
            
             Sundrie
             places
             of
             Scripture
             be
             doubtfull
             :
             and
             euery
             religion
             hath
             his
             seuerall
             exposition
             of
             them
             ,
             as
             the
             Papists
             haue
             theirs
             ,
             and
             the
             Protestants
             theirs
             .
             Now
             then
             seeing
             there
             can
             be
             but
             one
             truth
             ,
             when
             question
             is
             of
             the
             interpretation
             of
             Scripture
             ,
             recourse
             must
             be
             had
             to
             the
             tradition
             of
             the
             Church
             ,
             that
             the
             true
             sense
             may
             be
             determined
             ,
             and
             the
             question
             ended
             .
             Ans.
             It
             is
             not
             so
             :
             but
             in
             doubtfull
             places
             Scripture
             it selfe
             is
             sufficient
             to
             declare
             his
             owne
             meaning
             :
             first
             ,
             by
             the
             analogie
             of
             faith
             ,
             which
             is
             the
             summe
             of
             religion
             gathered
             out
             of
             the
             clearest
             places
             of
             Scripture
             :
             secondly
             ,
             by
             the
             circumstances
             of
             the
             place
             ,
             and
             the
             nature
             and
             signification
             of
             the
             wordes
             :
             thirdly
             ,
             by
             conference
             of
             place
             with
             place
             .
             By
             these
             and
             like
             helps
             contained
             in
             Scripture
             ,
             wee
             may
             iudge
             which
             is
             the
             truest
             meaning
             of
             any
             place
             .
             
             Scripture
             it selfe
             is
             the
             text
             ,
             and
             the
             best
             glosse
             .
             And
             the
             Scripture
             is
             falsly
             tearmed
             the
             matter
             of
             strife
             ,
             it
             beeing
             not
             so
             of
             it selfe
             ,
             but
             by
             the
             abuse
             of
             man.
             
          
           
             And
             thus
             much
             for
             our
             consent
             concerning
             Traditions
             ,
             wherein
             we
             must
             not
             be
             wauering
             but
             steadfast
             ,
             because
             notwithstanding
             our
             renouncing
             of
             Poperie
             ,
             yet
             Popish
             inclinations
             and
             dispositions
             bee
             rife
             among
             vs.
             Our
             common
             people
             maruelouslie
             affect
             humane
             traditions
             ;
             yea
             mans
             nature
             is
             inclined
             more
             to
             bee
             pleased
             with
             them
             ,
             then
             with
             the
             word
             of
             God.
             The
             feast
             of
             the
             natiuitie
             of
             our
             Sauiour
             Christ
             ,
             is
             onely
             a
             custome
             and
             tradition
             of
             the
             Church
             ,
             and
             yet
             men
             are
             commonly
             more
             carefull
             to
             keepe
             it
             then
             the
             Lords
             day
             ,
             the
             keeping
             whereof
             stands
             by
             the
             morall
             law
             .
             Positiue
             lawes
             are
             not
             sufficient
             to
             restraine
             vs
             from
             buying
             and
             selling
             on
             the
             Sabbath
             ;
             yet
             within
             the
             twelue
             daies
             no
             man
             keepes
             market
             .
             Againe
             ,
             see
             the
             truth
             of
             this
             in
             our
             affection
             to
             the
             ministerie
             of
             the
             word
             :
             let
             the
             Preacher
             alleage
             Peter
             and
             Paul
             the
             people
             count
             it
             but
             common
             stuffe
             ,
             such
             as
             any
             man
             can
             bring
             :
             but
             let
             men
             come
             and
             alleadge
             
               Ambrose
               ,
               Austin
            
             ,
             and
             the
             rest
             of
             the
             fathers
             ;
             oh
             ,
             he
             is
             the
             man
             ,
             hee
             is
             alone
             for
             them
             .
             Againe
             ,
             let
             any
             man
             bee
             in
             danger
             any
             way
             ,
             and
             straight
             hee
             sendeth
             to
             the
             wise
             man
             or
             wizzard
             :
             Gods
             worde
             is
             not
             sufficient
             to
             comfort
             and
             direct
             him
             .
             All
             this
             argues
             that
             Poperie
             denied
             with
             the
             mouth
             ,
             abides
             still
             in
             the
             heart
             :
             and
             therefore
             wee
             must
             learne
             to
             reuerence
             the
             written
             word
             ,
             by
             ascribing
             vnto
             it
             all
             manner
             of
             perfection
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             sixt
             and
             last
             reason
             for
             Traditions
             :
             Sundry
             places
             of
             holy
             Scriptures
             
             be
             hard
             to
             be
             vnderstood
             ,
             others
             doubtfull
             whether
             they
             must
             be
             taken
             literally
             or
             figuratiuely
             :
             If
             then
             it
             be
             put
             to
             euery
             Christian
             to
             take
             his
             owne
             exposition
             ,
             euery
             seuerall
             sect
             ,
             will
             coyne
             interpretations
             in
             fauour
             
             of
             their
             owne
             opinions
             :
             and
             so
             shall
             the
             word
             of
             God
             ,
             ordained
             only
             to
             teach
             vs
             the
             truth
             ,
             be
             abused
             and
             made
             an
             Instrument
             to
             confirme
             all
             errors
             .
             To
             auoid
             which
             inconuenience
             ,
             considerate
             men
             haue
             recourse
             vnto
             the
             Traditions
             and
             auncient
             Records
             of
             the
             Primitiue
             Church
             ,
             *
             receiued
             from
             the
             Apostles
             ,
             and
             deliuered
             to
             the
             posteritie
             ,
             as
             the
             true
             copies
             of
             Gods
             word
             ;
             see
             the
             true
             Exposition
             and
             sense
             of
             it
             ,
             and
             thereby
             consute
             and
             reiect
             all
             priuate
             and
             new
             glosses
             ,
             which
             agree
             not
             with
             those
             ancient
             and
             holy
             Commentaries
             :
             So
             that
             for
             the
             vnderstanding
             of
             both
             difficult
             and
             doubtfull
             texts
             of
             Scripture
             ,
             Traditions
             are
             most
             necessary
             .
          
           
             M.
             Perkins
             his
             answere
             is
             ,
             that
             there
             is
             no
             such
             need
             of
             them
             ,
             but
             in
             doubtfull
             places
             ,
             the
             Scripture
             it selfe
             is
             the
             best
             glosse
             :
             If
             these
             be
             obserued
             ;
             first
             the
             analogie
             of
             faith
             ,
             which
             is
             the
             summe
             of
             religion
             ,
             gathered
             out
             of
             the
             cleerest
             places
             .
             Secondly
             ,
             the
             circumstance
             of
             the
             place
             ,
             and
             the
             nature
             and
             signification
             of
             the
             words
             .
             Thirdly
             ,
             the
             conference
             of
             place
             with
             place
             ;
             and
             concludeth
             ,
             that
             the
             Scripture
             is
             falsely
             tearmed
             the
             matter
             of
             strife
             ,
             it
             being
             not
             so
             of
             it selfe
             ,
             but
             by
             the
             abuse
             of
             man.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             First
             ,
             this
             reason
             can
             conclude
             nothing
             against
             our
             opinion
             :
             
               We
               must
               haue
               recourse
               to
               traditions
               ,
               for
               the
               expounding
               of
               doubtfull
               places
               .
               Therefore
               the
               Scripture
               containes
               not
               all
               doctrine
               necessarie
               to
               saluation
               .
            
             I
             denie
             the
             consequence
             :
             This
             rather
             prooues
             the
             sufficiencie
             of
             the
             Scripture
             ,
             as
             being
             sufficient
             in
             it selfe
             ,
             if
             it
             be
             rightly
             vnderstood
             .
             Secondly
             ,
             I
             say
             there
             is
             no
             such
             danger
             as
             you
             imagine
             :
             For
             though
             some
             may
             abuse
             it
             ,
             to
             confirme
             error
             :
             yet
             may
             their
             false
             interpretations
             be
             confuted
             ,
             by
             diligent
             examination
             of
             the
             text
             ,
             without
             resting
             vpon
             the
             authoritie
             of
             mans
             interpretation
             :
             as
             it
             appeares
             manifestly
             by
             the
             courses
             that
             the
             ancient
             writers
             tooke
             ,
             for
             the
             confuting
             of
             all
             heresies
             .
             And
             if
             without
             this
             it
             could
             not
             haue
             been
             done
             ,
             what
             should
             haue
             become
             of
             the
             truth
             ,
             before
             the
             writings
             of
             men
             were
             extant
             in
             any
             number
             ?
             For
             it
             were
             ridiculous
             to
             imagine
             ,
             that
             euery
             particular
             text
             was
             expounded
             by
             the
             Apostles
             ,
             and
             so
             left
             by
             tradition
             to
             the
             Church
             .
             Thirdly
             ,
             who
             shall
             determine
             when
             the
             time
             ,
             to
             count
             ancientnes
             by
             ,
             ended
             ?
             especially
             since
             euery
             mans
             writings
             were
             new
             when
             they
             were
             written
             ,
             and
             cannot
             grow
             in
             truth
             ,
             as
             they
             doe
             in
             age
             by
             continuance
             :
             we
             acknowledge
             them
             for
             helpes
             of
             interpretation
             ,
             not
             for
             warrants
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Reply
             .
             To
             begin
             with
             his
             latter
             words
             ,
             because
             I
             must
             stand
             vpon
             the
             
             former
             :
             Is
             the
             Scripture
             falsely
             tearmed
             matter
             of
             strife
             ,
             because
             it
             is
             not
             so
             ,
             of
             his
             owne
             nature
             ?
             why
             then
             ,
             is
             Christ
             truly
             called
             the
             stone
             of
             offence
             or
             no
             ,
             to
             them
             that
             beleeue
             not
             ?
             Saint
             Peter
             saith
             ,
             Yes
             ,
             No
             saith
             
             M.
             Perkins
             because
             that
             commeth
             not
             of
             Christ
             ,
             but
             of
             themselues
             .
             But
             good
             Sir
             ,
             Christ
             is
             truly
             tearmed
             a
             stone
             of
             offence
             ,
             and
             the
             Scripture
             ,
             matter
             of
             strife
             ,
             albeit
             there
             be
             no
             cause
             in
             them
             of
             those
             faults
             ,
             but
             because
             it
             so
             falleth
             out
             by
             the
             malice
             of
             men
             .
          
           
             The
             question
             is
             not
             wherefore
             it
             is
             so
             called
             ,
             but
             whether
             it
             be
             so
             called
             or
             no
             truly
             :
             That
             which
             truly
             is
             ,
             may
             be
             so
             called
             truly
             :
             But
             the
             Scripture
             truly
             is
             matter
             of
             great
             contention
             ,
             euery
             obstinate
             Heretike
             vnderstanding
             them
             according
             to
             his
             owne
             fantasie
             ,
             and
             therefore
             may
             truly
             be
             so
             tearmed
             ,
             although
             it
             be
             not
             the
             cause
             of
             contention
             in
             it self
             ,
             but
             written
             to
             take
             away
             all
             contention
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             denies
             the
             scripture
             to
             be
             matter
             of
             strife
             ,
             and
             that
             it
             may
             so
             bee
             slandered
             to
             the
             disgrace
             of
             it
             ,
             as
             some
             Papists
             haue
             most
             shamelesly
             spoken
             of
             it
             ,
             to
             draw
             people
             from
             the
             reading
             and
             louing
             of
             it
             .
             What
             blasphemies
             (
             almost
             )
             haue
             not
             your
             writers
             vttered
             against
             the
             holy
             word
             of
             God
             ?
             u
             Pighius
             calls
             them
             dumbe
             iudges
             ,
             and
             in
             x
             another
             place
             commends
             the
             truth
             and
             pleasantnes
             of
             his
             speech
             that
             compared
             the
             scriptures
             to
             a
             nose
             of
             waxe
             .
             Did
             not
             y
             Hosius
             say
             of
             Dauids
             Psalmes
             ,
             
               we
               write
               poems
               euery
               body
               learned
               and
               vnlearned
               ?
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             to
             the
             capitall
             matter
             ;
             these
             three
             rules
             gathered
             out
             of
             S.
             Augustine
             ,
             be
             good
             directions
             ,
             wherby
             sober
             and
             sound
             wits
             may
             much
             profit
             in
             study
             of
             diuinitie
             ,
             if
             they
             neglect
             not
             other
             ordinary
             helpes
             of
             good
             instructors
             ,
             and
             learnëd
             Commentaries
             :
             But
             to
             affirme
             that
             euery
             Christian
             may
             by
             these
             meanes
             be
             inabled
             to
             iudge
             which
             is
             the
             true
             sense
             of
             any
             doubtfull
             or
             hard
             text
             is
             extreame
             rashnes
             and
             meere
             folly
             .
             S.
             Augustine
             himselfe
             well
             conuersant
             in
             these
             rules
             ,
             indued
             with
             a
             most
             happie
             wit
             ,
             and
             yet
             much
             bettered
             with
             excellent
             knowledge
             of
             all
             the
             liberall
             Sciences
             ;
             yet
             he
             hauing
             most
             diligently
             studied
             the
             holy
             Scriptures
             ,
             for
             more
             then
             thirtie
             yeares
             ,
             with
             the
             helpe
             also
             of
             the
             best
             Cōmentaries
             he
             could
             get
             ,
             and
             counsell
             of
             the
             most
             exquisit
             ;
             yet
             be
             ingeniously
             confesseth
             ,
             
               That
               there
               were
               more
               places
               of
               Scripture
               ,
               that
               after
               all
               his
               studie
               ,
               he
               vnderstood
               not
               ,
               then
               vvhich
               he
               did
               vnderstand
               ,
            
             And
             shall
             euery
             simple
             
             man
             furnished
             only
             with
             M.
             Perkins
             his
             three
             rules
             of
             not
             twise
             three
             lines
             be
             able
             to
             dissolue
             any
             difficulty
             in
             them
             whatsoeuer
             ?
             Why
             doe
             the
             Lutherans
             (
             to
             omit
             all
             former
             Heretikes
             )
             vnderstand
             them
             in
             one
             sort
             ,
             the
             Caluinists
             after
             another
             ,
             The
             Anabaptists
             a
             third
             way
             ,
             and
             so
             of
             other
             sects
             ?
          
           
             And
             in
             our
             owne
             Country
             ,
             how
             commeth
             it
             to
             passe
             that
             the
             Protestants
             finde
             one
             thing
             in
             the
             holy
             Scriptures
             ,
             the
             Puritans
             almost
             the
             
             cleane
             contrarie
             ?
             Why
             I
             say
             is
             there
             so
             great
             ,
             bitter
             ,
             and
             endlesse
             contention
             among
             brothers
             of
             the
             same
             spirit
             ,
             about
             the
             sense
             and
             meaning
             of
             Gods
             word
             :
             If
             euery
             one
             might
             ,
             by
             the
             aide
             of
             those
             triuiall
             notes
             ,
             readily
             disclose
             all
             difficulties
             ,
             and
             assuredly
             boult
             out
             the
             certaine
             truth
             of
             them
             ;
             It
             cannot
             be
             but
             most
             euident
             to
             men
             of
             any
             iudgement
             ,
             that
             the
             Scripture
             it selfe
             can
             neuer
             end
             any
             doubtfull
             controuersie
             ,
             vvithout
             there
             be
             admitted
             some
             certaine
             Iudge
             to
             declare
             what
             is
             the
             true
             meaning
             of
             it
             .
             And
             it
             cannot
             but
             redound
             to
             the
             dishonor
             of
             our
             blessed
             Sauiour
             to
             say
             ,
             that
             he
             hath
             left
             a
             matter
             of
             such
             importance
             at
             randome
             ,
             and
             hath
             not
             prouided
             for
             his
             seruants
             an
             assured
             meane
             to
             attaine
             to
             the
             true
             vnderstanding
             of
             it
             .
             If
             in
             matters
             of
             Temporall
             iustice
             it
             should
             be
             permitted
             to
             euerie
             contentious
             smatterer
             in
             the
             Law
             ,
             to
             expound
             &
             conster
             the
             grounds
             of
             the
             Law
             and
             statutes
             ,
             as
             it
             should
             seeme
             fittest
             in
             his
             wisdome
             ,
             and
             not
             be
             bound
             to
             stand
             to
             the
             sentence
             and
             declaration
             of
             the
             Iudge
             ,
             what
             iniquity
             should
             not
             be
             Law
             ,
             or
             when
             should
             there
             be
             any
             end
             of
             any
             hard
             matter
             ;
             one
             Lawyer
             defending
             one
             part
             ,
             an
             other
             the
             other
             :
             One
             counseller
             assuring
             on
             his
             certaine
             knowledge
             ,
             one
             partie
             to
             haue
             the
             right
             ,
             another
             ,
             as
             certainely
             auerring
             ,
             not
             that
             ,
             but
             the
             contrary
             to
             be
             Law
             ,
             both
             alledging
             for
             their
             warrant
             sometexts
             of
             Law
             :
             What
             end
             and
             pacification
             of
             the
             parties
             could
             be
             deuised
             ,
             vnlesse
             the
             decision
             of
             the
             controuersie
             be
             committed
             vnto
             the
             definitiue
             sentence
             of
             some
             ,
             who
             should
             declare
             whether
             counsellor
             had
             argued
             iustly
             and
             according
             to
             the
             true
             meaning
             of
             the
             Law
             ?
             none
             at
             all
             ,
             but
             bloody
             debate
             and
             perpetuall
             conflict
             ,
             each
             pursuing
             to
             get
             or
             keepe
             by
             force
             of
             armes
             ,
             that
             which
             his
             learned
             counsell
             auouched
             to
             be
             his
             owne
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             No
             man
             saith
             so
             ,
             but
             that
             by
             these
             a
             man
             may
             iudge
             which
             is
             the
             truest
             ,
             that
             is
             ,
             the
             likeliest
             interpretation
             of
             a
             doubtfull
             place
             .
             But
             I
             pray
             you
             tell
             me
             ,
             can
             you
             ,
             or
             any
             Papist
             ,
             by
             the
             help
             of
             tradition
             added
             to
             the
             other
             three
             rules
             certainely
             determine
             ,
             what
             is
             the
             sense
             of
             euery
             hard
             place
             of
             scripture
             ?
             If
             you
             can
             ,
             S.
             Austin
             by
             that
             meanes
             was
             likelier
             to
             haue
             it
             then
             any
             of
             you
             ,
             as
             he
             was
             neerer
             the
             Apostles
             ,
             from
             whom
             those
             traditions
             are
             said
             to
             haue
             come
             .
             If
             you
             rest
             vpon
             the
             Commentaries
             of
             the
             Auntient
             ,
             what
             meanes
             had
             they
             to
             further
             them
             ,
             in
             vnderstanding
             the
             Scripture
             that
             we
             now
             want
             ?
             is
             it
             not
             apparant
             ,
             that
             we
             haue
             all
             they
             had
             ,
             and
             their
             paines
             ,
             and
             iudgement
             beside
             ?
          
           
             You
             aske
             then
             ,
             how
             chance
             diuers
             men
             vnderstand
             them
             diuersly
             ?
             not
             because
             they
             want
             the
             tradition
             you
             talke
             of
             .
             For
             who
             knowes
             not
             that
             the
             Fathers
             differ
             exceedingly
             one
             from
             another
             in
             their
             expositions
             ?
             And
             do
             all
             the
             popish
             
             interpretations
             agree
             ?
             who
             ,
             it
             should
             seeme
             by
             you
             haue
             recourse
             to
             that
             maine
             help
             of
             Tradition
             .
             He
             that
             lookes
             into
             your
             Commentaries
             ,
             and
             bookes
             of
             controuersies
             ,
             shall
             finde
             very
             diuers
             ,
             and
             sometimes
             contrarie
             expositions
             .
          
           
             Our
             Sauiour
             Christ
             hath
             prouided
             sufficientlie
             for
             his
             Church
             ,
             by
             deliuering
             in
             scripture
             the
             grounds
             of
             religion
             so
             plainely
             ,
             some
             here
             ,
             some
             there
             ,
             that
             any
             reasonable
             man
             may
             with
             small
             labour
             vnderstand
             them
             ,
             from
             which
             ,
             they
             that
             haue
             knowledge
             of
             the
             tongues
             ,
             and
             arts
             ,
             especiallie
             of
             Logick
             and
             Rhetorick
             ,
             may
             come
             to
             vnderstand
             the
             harder
             places
             ,
             though
             perhaps
             not
             euery
             one
             ,
             yet
             (
             at
             the
             least
             )
             so
             many
             ,
             and
             such
             ,
             as
             shall
             serue
             to
             instruct
             the
             people
             of
             God
             in
             the
             knowledge
             of
             his
             will
             for
             the
             obtaining
             of
             euerlasting
             life
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             auoid
             then
             such
             garboyles
             and
             intestine
             contention
             ,
             there
             vvas
             neuer
             yet
             any
             Law-maker
             so
             simple
             ,
             but
             appointed
             some
             gouernour
             and
             Iudge
             ,
             who
             should
             see
             the
             due
             obseruation
             of
             his
             Lawes
             ,
             and
             determine
             all
             boubts
             that
             might
             arise
             about
             the
             letter
             and
             exposition
             of
             the
             Law
             ,
             who
             is
             therefore
             called
             the
             quicke
             and
             liuely
             law
             ;
             and
             shall
             we
             Christians
             thinke
             that
             our
             diuine
             Lavv-maker
             ,
             who
             in
             vvisdome
             ,
             care
             ,
             and
             prouidence
             ,
             surmounted
             all
             others
             ,
             more
             than
             the
             heauens
             doe
             the
             earth
             ,
             hath
             left
             his
             golden
             Lawes
             at
             randome
             ,
             to
             be
             interpreted
             as
             it
             should
             seeme
             best
             vnto
             euery
             one
             pretending
             some
             hidden
             knovvledge
             from
             we
             knovv
             not
             vvhat
             spirit
             ?
             no
             no
             ,
             It
             cannot
             be
             once
             imagined
             vvithout
             too
             too
             great
             derogation
             vnto
             the
             soueraigne
             prudence
             of
             the
             Son
             of
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             For
             the
             auoiding
             of
             outward
             garboiles
             by
             force
             ,
             or
             preaching
             false
             doctrine
             ,
             our
             Sauiour
             hath
             appointed
             principallie
             the
             ciuill
             magistrate
             ,
             secondarily
             the
             gouernors
             of
             the
             Churches
             .
             For
             the
             keeping
             of
             his
             children
             from
             perishing
             by
             error
             ,
             he
             hath
             ordeined
             ,
             beside
             the
             outward
             helps
             of
             Pastors
             and
             Doctors
             ,
             the
             most
             certaine
             direction
             of
             his
             vicegerent
             the
             holy
             spirit
             ,
             who
             preserues
             all
             that
             are
             Christs
             from
             falling
             away
             from
             the
             substance
             and
             foundation
             of
             truth
             to
             damnation
             .
             Not
             that
             euery
             man
             may
             take
             vpon
             him
             to
             interpret
             scripture
             vpon
             pretence
             of
             I
             know
             not
             what
             spirit
             ,
             but
             that
             he
             may
             assure
             himselfe
             of
             being
             kept
             from
             all
             error
             ,
             that
             may
             ouerthrow
             his
             saluation
             ,
             by
             the
             direction
             of
             Gods
             spirit
             ,
             vpon
             whom
             he
             calls
             by
             prayer
             ,
             and
             rests
             by
             faith
             to
             this
             purpose
             as
             I
             said
             before
             .
             
          
           
           
             sure
             ,
             and
             who
             therefore
             were
             appointed
             to
             be
             heard
             without
             exception
             .
             This
             befals
             not
             any
             men
             nowadayes
             ,
             and
             therefore
             none
             can
             iustly
             claime
             any
             such
             credit
             .
          
           
             The
             auncients
             that
             so
             wrot
             in
             this
             point
             of
             S.
             Pauls
             going
             to
             see
             Peter
             ,
             haue
             wholie
             mistaken
             the
             Apostle
             ,
             who
             denies
             that
             of
             himselfe
             which
             they
             affirme
             of
             him
             .
             For
             he
             saith
             ,
             c
             
               First
               ,
               that
               he
               was
               not
               an
               Apostle
               of
               men
               ,
               nor
               by
               man.
            
             Secondly
             ,
             that
             he
             went
             vp
             to
             Ierusalem
             ,
             not
             d
             to
             haue
             confirmation
             of
             his
             doctrine
             from
             them
             who
             were
             no
             way
             superior
             to
             him
             ,
             but
             that
             the
             Gentiles
             might
             know
             he
             taught
             the
             same
             things
             that
             the
             other
             Apostles
             did
             .
             If
             he
             had
             done
             it
             for
             his
             owne
             assurance
             ,
             he
             e
             had
             not
             beleeued
             the
             vision
             ,
             and
             discredited
             our
             Sauiours
             extraordinarie
             teaching
             of
             him
             ,
             and
             had
             taught
             for
             a
             time
             such
             things
             ,
             as
             he
             was
             not
             sure
             to
             be
             the
             truth
             of
             God.
             But
             if
             this
             should
             be
             his
             case
             ,
             he
             had
             sinned
             grieuously
             in
             his
             former
             preaching
             ,
             and
             he
             had
             wholie
             ouerthrowne
             the
             authoritie
             of
             his
             ministrie
             ,
             which
             in
             these
             two
             Chapters
             he
             labors
             especially
             to
             vphold
             ,
             auouching
             ,
             that
             f
             he
             neither
             learned
             any
             doctrine
             ,
             nor
             receiued
             any
             allowance
             of
             his
             authoritie
             from
             
               Iames
               ,
               Cephas
            
             ,
             and
             Iohn
             ,
             which
             were
             esteemed
             to
             be
             pillers
             ;
             yea
             g
             he
             did
             openly
             reprooue
             Peter
             ,
             if
             not
             of
             error
             in
             doctrine
             ,
             yet
             of
             misbehauiour
             in
             his
             conuersation
             .
          
           
             As
             for
             the
             controuersie
             of
             abrogating
             Moses
             law
             ,
             it
             was
             a
             case
             determined
             by
             scripture
             ,
             and
             no
             man
             might
             refuse
             to
             obey
             any
             one
             of
             the
             Apostles
             charge
             cōcerning
             that
             point
             .
             But
             that
             the
             Brethren
             might
             haue
             the
             better
             satisfaction
             ,
             it
             pleased
             the
             holy
             ghost
             that
             the
             Apostles
             should
             in
             a
             Councell
             decide
             the
             question
             by
             h
             ioynt
             consent
             of
             themselues
             ,
             and
             the
             brethren
             there
             assembled
             ,
             which
             any
             one
             of
             them
             might
             (
             of
             himselfe
             )
             haue
             ended
             .
             But
             because
             diuers
             parts
             of
             the
             Church
             were
             conuerted
             by
             diuers
             Apostles
             ,
             and
             each
             Church
             made
             most
             account
             of
             their
             owne
             Apostle
             ,
             the
             readiest
             and
             safest
             way
             was
             to
             conclude
             of
             the
             matter
             by
             common
             consultation
             :
             so
             afterward
             in
             all
             lawfull
             Councels
             the
             written
             word
             was
             held
             sufficient
             for
             the
             consutation
             of
             the
             heresies
             that
             arose
             from
             time
             to
             time
             :
             but
             for
             the
             better
             
             stopping
             of
             the
             heretikes
             mouths
             ,
             and
             satisfying
             of
             all
             men
             ,
             sometimes
             the
             consent
             of
             former
             Diuines
             ,
             Churches
             ,
             and
             Councels
             was
             added
             ,
             in
             good
             discretion
             for
             mens
             sake
             ,
             not
             for
             the
             matter
             which
             might
             be
             and
             was
             abundantlie
             prooued
             ,
             or
             discouered
             ,
             as
             occasion
             serued
             ,
             by
             the
             scriptures
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             See
             Cardinall
             Bellarmine
             ,
             I
             vvill
             only
             record
             tvvo
             noble
             examples
             of
             
             this
             recourse
             vnto
             Antiquity
             ,
             for
             the
             true
             sense
             of
             Gods
             vvord
             ,
             The
             first
             ,
             out
             of
             the
             Ecclesiastical
             History
             ,
             whereof
             Saint
             
               Gregorie
               Nazianzen
            
             and
             Saint
             Basil
             ,
             tvvo
             principall
             lights
             of
             the
             Greeke
             Church
             ,
             this
             is
             recorded
             :
             
               They
               were
               both
               noble
               men
               ,
               brought
               vp
               together
               at
            
             Athens
             :
             
               And
               aftervvard
               for
               thirteene
               yeares
               space
               ,
               laying
               aside
               all
               profane
               bookes
               ,
               imployed
               their
               studie
               ,
               vvholie
               in
               the
               holy
               Scriptures
               .
               The
               sense
               and
               true
               meaning
               vvhereof
               they
               sought
               ,
               not
               out
               of
               their
               owne
               iudgement
               and
               presumption
               ,
            
             (
             as
             the
             Protestants
             
             both
             do
             ,
             and
             teach
             others
             to
             do
             )
             
               but
               out
               of
               their
               Predecessors
               writings
               and
               authoritie
               :
               namely
               ,
               of
               such
               as
               vvere
               knovvne
               to
               haue
               receiued
               the
               rule
               of
               vnderstanding
               from
               the
               Tradition
               of
               the
               Apostles
               :
            
             These
             be
             the
             very
             words
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             examples
             you
             bring
             ,
             are
             nothing
             against
             vs
             in
             this
             question
             .
             
               Nazianzen
               and
               Basil
               sought
               the
               true
               sense
               of
               the
               Scripture
               ,
               not
               out
               of
               their
               owne
               iudgement
               but
               out
               of
               their
               predecessors
               writings
               and
               authoritie
               .
            
             What
             then
             ?
             
               Therefore
               the
               Scripture
               containes
               not
               all
               doctrine
               necessarie
               to
               saluation
               .
            
             This
             consequence
             hath
             often
             been
             disprooued
             .
             Neither
             is
             the
             Antecedent
             true
             ,
             if
             it
             be
             generally
             taken
             .
             For
             their
             owne
             writings
             shew
             euery
             where
             ,
             that
             they
             vsed
             the
             help
             of
             learning
             and
             discourse
             ,
             to
             finde
             out
             the
             sense
             of
             scripture
             in
             many
             places
             ,
             and
             set
             downe
             that
             in
             their
             Commentaries
             ,
             which
             by
             study
             they
             came
             to
             vnderstand
             .
             If
             any
             thing
             were
             doubtfull
             ,
             we
             presume
             they
             did
             ,
             i
             as
             we
             are
             sure
             the
             Protestants
             now
             doe
             ,
             where
             they
             had
             not
             apparant
             reason
             to
             the
             contrarie
             ,
             rest
             vpon
             the
             authoritie
             of
             their
             predecessors
             ,
             rather
             than
             vpon
             their
             owne
             .
             This
             reuerence
             wee
             giue
             to
             the
             Fathers
             writings
             ,
             and
             reade
             them
             with
             as
             great
             dilig●…
             ,
             as
             they
             that
             make
             more
             bragges
             of
             th●ir
             knowledge
             in
             ●he●
             .
             And
             if
             that
             rule
             (
             which
             the
             storie
             )
             〈◊〉
             and
             or
             you
             name
             
             not
             ,
             but
             it
             is
             Austin
             ,
             speakes
             of
             〈◊〉
             one
             of
             them
             ,
             which
             we
             follw
             in
             searching
             out
             th●…
             〈◊〉
             of
             the
             Scripture
             ,
             ●…treate
             ●ou
             to
             make
             〈◊〉
             to
             vs
             ,
             and
             you
             shall
             finde
             that
             we
             will
             take
             it
             〈◊〉
             and
             vse
             it
             diligently
             ,
             if
             
             we
             cannot
             shew
             you
             certaine
             reasons
             to
             the
             contrarie
             .
             If
             the
             rule
             be
             ,
             to
             take
             for
             truth
             whatsoeuer
             the
             ancients
             haue
             deliuered
             ;
             how
             many
             things
             ,
             yea
             contrarie
             expositions
             ,
             shal
             we
             hold
             for
             true
             ?
             If
             you
             say
             ,
             the
             rule
             is
             to
             beleeue
             the
             ancientest
             ;
             what
             shall
             we
             doe
             where
             they
             say
             nothing
             ?
             where
             their
             expositions
             are
             contraried
             by
             those
             you
             name
             ,
             and
             other
             about
             their
             time
             ?
             But
             this
             can
             be
             no
             rule
             of
             vnderstanding
             any
             more
             of
             the
             Scripture
             ,
             than
             that
             which
             they
             haue
             expounded
             ,
             which
             is
             very
             little
             :
             and
             Origen
             ,
             one
             of
             the
             ancientest
             and
             greatest
             expositors
             ,
             is
             generally
             condemned
             for
             an
             Heretike
             ,
             by
             
               Epiphanius
               ,
               Ierome
               ,
               Austin
            
             ,
             and
             the
             best
             writers
             in
             Diuinitie
             .
             Yea
             l
             Bellarmine
             sheweth
             ,
             that
             Origen
             was
             seene
             in
             hell
             with
             Arius
             ,
             and
             Nestorius
             ;
             and
             affirmeth
             that
             m
             the
             fift
             Synod
             cursed
             him
             amongst
             other
             Heretikes
             .
             This
             rule
             ,
             if
             it
             be
             a
             rule
             ,
             will
             serue
             in
             very
             few
             places
             of
             the
             Scripture
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             other
             example
             shall
             be
             the
             principal
             pillar
             of
             the
             Laten
             Church
             ,
             S.
             Augustine
             ,
             who
             not
             only
             exhorteth
             and
             aduiseth
             vs
             to
             follow
             the
             decree
             of
             the
             auncient
             Church
             ,
             if
             we
             will
             not
             be
             deceiued
             with
             the
             obscurity
             of
             doubtfull
             questions
             ,
             but
             plainly
             affirmeth
             ,
             
               That
               he
               vvould
               not
               beleeue
               the
               Gospell
               ,
               if
               the
               authoritie
               of
               the
               Church
               did
               not
               moue
               him
               vnto
               it
               .
            
             
             Which
             words
             ,
             are
             not
             to
             be
             vnderstood
             as
             Caluine
             would
             haue
             them
             that
             S.
             Augustine
             had
             not
             bin
             at
             first
             a
             Christian
             ,
             if
             by
             the
             authority
             of
             the
             Church
             ,
             he
             had
             not
             bin
             thereunto
             perswaded
             :
             but
             that
             when
             he
             was
             a
             learned
             and
             iudicious
             Doctor
             ,
             and
             did
             write
             against
             Heretikes
             ;
             euen
             then
             he
             would
             not
             beleeue
             these
             bookes
             of
             the
             Gospel
             to
             haue
             bin
             penned
             by
             diuine
             inspiration
             ,
             and
             no
             others
             ,
             and
             this
             to
             be
             the
             true
             sense
             of
             them
             ;
             vnlesse
             the
             Catholike
             Church
             (
             famous
             then
             for
             antiquity
             ,
             generality
             ,
             and
             consent
             )
             did
             tell
             him
             ,
             which
             and
             what
             they
             were
             :
             So
             farre
             was
             he
             oft
             from
             trusting
             to
             his
             owne
             skill
             and
             iudgment
             in
             this
             matter
             ,
             which
             notwithstanding
             was
             most
             excellent
             .
             This
             matter
             is
             so
             large
             ,
             that
             it
             requireth
             a
             whole
             question
             :
             but
             being
             penned
             vp
             within
             the
             compasse
             of
             one
             obiection
             ,
             I
             wil
             not
             dwel
             any
             longer
             in
             it
             ,
             but
             here
             fold
             vp
             this
             whole
             question
             of
             Traditions
             ,
             in
             the
             authorities
             of
             the
             auncient
             Fathers
             ;
             out
             of
             whom
             ,
             because
             I
             haue
             in
             answering
             M.
             Perkins
             and
             else-where
             ,
             as
             occasion
             serued
             ,
             cited
             already
             many
             sentences
             ;
             I
             will
             here
             be
             briefe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             n
             Austin
             wils
             vs
             to
             consult
             with
             that
             Church
             ,
             which
             the
             holy
             Scripture
             shewes
             vs
             to
             be
             the
             Church
             ,
             without
             any
             ambiguitie
             :
             the
             ancient
             Church
             hee
             names
             not
             ,
             but
             ,
             by
             the
             Church
             so
             commended
             ,
             hee
             vnderstandeth
             the
             vniuersall
             
             Church
             ,
             as
             he
             calles
             it
             :
             that
             is
             ,
             he
             appeales
             ,
             in
             the
             question
             about
             Baptisme
             among
             the
             Donatists
             ,
             to
             the
             generall
             practise
             of
             the
             Church
             ,
             in
             the
             seuerall
             congregations
             :
             which
             no
             doubt
             is
             of
             great
             force
             to
             perswade
             any
             reasonable
             man
             in
             any
             matter
             ,
             that
             cannot
             be
             decided
             by
             the
             scripture
             .
             For
             in
             matters
             of
             indifferencie
             the
             Churches
             iudgement
             is
             a
             kinde
             of
             law
             :
             so
             that
             he
             ,
             which
             in
             such
             things
             would
             not
             be
             deceiued
             ,
             cannot
             doe
             better
             than
             to
             follow
             it
             .
          
           
             There
             is
             no
             word
             in
             o
             that
             place
             of
             Austin
             ,
             to
             allow
             your
             interpretation
             of
             that
             sentence
             :
             but
             rather
             the
             whole
             course
             of
             the
             speech
             makes
             for
             Caluin
             .
             I
             will
             propound
             the
             matter
             ,
             let
             any
             indifferent
             man
             iudge
             .
             Manes
             or
             Manicheus
             in
             his
             epistle
             of
             the
             foundation
             ,
             as
             he
             termed
             it
             ,
             called
             himselfe
             the
             Apostle
             of
             Christ
             :
             Austin
             answeres
             ,
             that
             he
             did
             not
             beleeue
             him
             to
             be
             so
             ;
             and
             then
             demaunds
             of
             the
             Manichean
             ,
             what
             course
             hee
             would
             take
             to
             prooue
             it
             to
             him
             .
             Perhaps
             (
             saith
             
               Austin
               )
               you
               will
               reade
               the
               Gospell
               to
               me
               ,
               and
               assay
               to
               prooue
               Manicheus
               person
               to
               me
               out
               of
               it
               .
               But
               what
               if
               you
               should
               light
               vpon
               one
               ,
               that
               doth
               not
               yet
               beleeue
               the
               Gospell
               ?
               I
               truly
            
             p
             
               had
               not
               beleeued
               the
               Gospell
               ,
               if
               the
               authoritie
               of
               the
               Church
            
             q
             
               had
               not
               moued
               me
               :
               why
               should
               I
               not
               obey
               them
            
             (
             saith
             
               Austin
               )
               when
               they
               will
               me
               ,
               not
               to
               beleeue
               Manicheus
               ,
               whom
               I
               obeyed
               ,
               when
               they
               willed
               me
               to
               beleeue
               the
               Gospell
               ?
            
             These
             are
             Austins
             words
             :
             to
             which
             I
             will
             adde
             those
             that
             follow
             r
             afterward
             ,
             that
             ,
             
               First
               wee
               beleeue
               that
               ,
               which
               as
               yet
               we
               cannot
            
             s
             
               discerne
               :
               that
               being
               made
               stronger
               in
               faith
               ,
               we
               may
               attaine
               to
               the
               vnderstanding
               of
               that
               we
               doe
               beleeue
               ,
               not
               men
               now
               ,
               but
               God
               himselfe
               confirming
               ,
               and
               enlightening
               our
               minde
               within
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             Ignatius
             the
             Apostles
             Scholler
             ,
             doth
             exhort
             all
             Christians
             ,
             
               To
               sticke
            
             
             
               fast
               vnto
               the
               Traditions
               of
               the
               Apostles
               ,
            
             some
             of
             which
             he
             committed
             to
             writing
             .
          
           
             I
             shewed
             before
             what
             little
             credit
             many
             of
             the
             writings
             wee
             haue
             of
             Ignatius
             deserue
             .
             Eusebius
             authoritie
             is
             more
             worth
             ,
             but
             hee
             is
             t
             neither
             quoted
             ,
             nor
             alleaged
             truly
             .
             The
             former
             I
             take
             to
             be
             the
             Printers
             fault
             ,
             the
             latter
             must
             needes
             be
             yours
             .
             Ignatius
             (
             saith
             
               Eusebius
               )
               as
               he
               past
               through
               Asia
               ,
               vnder
               guard
               ,
               in
               euery
               Citie
               where
               he
               came
               ,
               by
               preaching
               and
               exhortation
            
             
             
               strengthened
               the
               parishes
               ,
               that
               they
               should
               especially
               take
               heed
               of
               heresies
               ,
               then
               first
               newly
               sprung
               vp
               ;
               and
               should
               cleaue
               fast
               to
               the
            
             u
             
               Tradition
               of
               the
               Apostles
               ,
               which
               also
               ,
               for
               more
               suretie
               ,
               he
               thought
               it
               necessarie
               for
               him
               to
               write
               .
            
             Now
             the
             heresies
             ,
             which
             at
             that
             time
             troubled
             the
             Church
             ,
             were
             those
             of
             the
             
               Simonians
               ,
               Menadcians
               ,
               Ebionites
               ,
               Nicolaitans
               ,
               Cerinthians
               ,
               Saturninians
               ,
               Basilidians
            
             ;
             for
             the
             refuting
             whereof
             ,
             the
             scripture
             is
             alsufficient
             to
             a
             reasonable
             man.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Polycarpus
             ,
             by
             the
             authority
             of
             the
             Apostles
             words
             ,
             which
             he
             had
             receiued
             from
             their
             owne
             mouthes
             ;
             confirmed
             the
             〈…〉
             truth
             ,
             and
             ouerthrew
             the
             Heretikes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Polycarpus
             might
             well
             refute
             them
             by
             authoritie
             of
             the
             Apostles
             words
             ,
             which
             himselfe
             had
             heard
             ,
             if
             without
             the
             Scripture
             they
             would
             beleeue
             him
             ,
             that
             hee
             heard
             them
             of
             the
             Apostles
             .
             But
             x
             Eusebius
             reports
             of
             him
             ,
             in
             Irenaus
             words
             ,
             that
             
               he
               recited
               all
               things
               ,
               in
               that
               refutation
               ,
               agreeable
               to
               the
               holy
               Scriptures
               .
            
             It
             was
             much
             for
             the
             perswading
             of
             the
             people
             ,
             to
             whom
             (
             as
             Irenaeus
             saith
             )
             he
             spake
             those
             things
             ,
             that
             he
             could
             truly
             say
             ,
             he
             had
             heard
             those
             things
             of
             the
             Apostles
             by
             word
             of
             mouth
             ,
             which
             they
             might
             finde
             written
             in
             the
             Scriptures
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Ireneus
             ,
             who
             imprinted
             in
             his
             hart
             Apostolicall
             Traditions
             ,
             receiued
             from
             Policarp
             ,
             saith
             ,
             
               If
               there
               should
               be
               a
               controuersie
               about
               any
               meane
            
             
             
               question
               ,
               ought
               vve
               not
               to
               runne
               vnto
               the
               most
               auncient
               Churches
               ,
               in
               the
               vvhich
               the
               Apostles
               had
               conuersed
               ,
               and
               from
               them
               take
               that
               which
               is
               cleere
               and
               perspicuous
               to
               define
               the
               present
               question
               ?
               For
               vvhat
               if
               the
               Apostles
               had
               not
               vvritten
               any
               thing
               at
               all
               ,
               must
               vve
               not
               haue
               follovved
               the
               order
               of
               Traditions
               ,
               vvhich
               they
               deliuered
               to
               them
               to
               vvhom
               they
               deliuered
               the
               Churches
               ?
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             y
             Irenaeus
             ,
             in
             his
             epistle
             to
             Florinus
             aboue
             mentioned
             ,
             saith
             that
             he
             imprinted
             in
             his
             heart
             the
             whole
             carriage
             ,
             and
             discourse
             of
             Polycarpus
             refuting
             the
             Heretikes
             ;
             but
             of
             Apostolicall
             traditions
             hee
             speakes
             neuer
             a
             word
             more
             ,
             than
             that
             
               Polycarpus
               had
               heard
               those
               things
               of
               the
               Apostles
               ,
               which
               he
               then
               deliuered
               ,
               agreeable
               to
               the
               Scriptures
               .
            
             In
             any
             such
             meane
             question
             ,
             as
             is
             not
             resolued
             of
             in
             Scripture
             ,
             it
             was
             fit
             to
             haue
             recourse
             to
             those
             Churches
             ,
             in
             which
             the
             Apostles
             had
             liued
             :
             yea
             ,
             if
             they
             had
             written
             nothing
             ,
             we
             must
             haue
             repaired
             to
             the
             books
             of
             the
             old
             Testament
             ,
             the
             knowne
             word
             of
             God
             ,
             
             for
             all
             matters
             of
             substance
             :
             in
             things
             indifferent
             ,
             the
             iudgment
             of
             such
             Churches
             is
             of
             great
             authoritie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Origen
             teacheth
             ,
             that
             the
             Church
             receiued
             from
             the
             Apostles
             by
             Tradition
             ,
             
             to
             baptize
             Infants
             .
          
           
             Origen
             calles
             the
             tradition
             of
             the
             Apostles
             ,
             their
             practise
             of
             baptizing
             infants
             ,
             which
             hath
             sufficient
             ground
             of
             scripture
             ,
             though
             not
             in
             expresse
             words
             ;
             as
             your
             Church
             also
             holds
             ,
             and
             as
             z
             Origen
             himselfe
             acknowledgeth
             ,
             by
             shewing
             the
             reason
             that
             moued
             the
             Apostles
             to
             baptise
             them
             ,
             as
             hee
             conceiues
             ;
             though
             indeede
             there
             is
             also
             other
             better
             warrant
             for
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Athanasius
             saith
             :
             
               VVe
               haue
               proued
               this
               sentence
               to
               haue
               been
               deliuered
            
             
             
               from
               hand
               to
               hand
               by
               Fathers
               to
               Fathers
               :
               but
               yee
               ,
               O
               new
               Iewes
               ,
               and
               sonnes
               of
            
             Caiphas
             ,
             
               vvhat
               Auncestors
               can
               yee
               shevv
               of
               your
               opinion
               ?
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Where
             reason
             failed
             the
             Arians
             on
             their
             side
             ,
             and
             could
             not
             moue
             them
             in
             behalfe
             of
             the
             Church
             ,
             Athanasius
             addes
             this
             as
             a
             further
             proofe
             for
             their
             confutation
             ;
             that
             the
             doctrine
             of
             Christ
             a
             being
             one
             with
             his
             Father
             ,
             had
             been
             held
             from
             time
             to
             time
             in
             the
             Church
             :
             whereas
             they
             had
             no
             consent
             of
             antiquitie
             for
             their
             opinion
             .
             Yet
             had
             he
             himselfe
             prooued
             the
             point
             ,
             by
             many
             certaine
             reasons
             out
             of
             the
             Scripture
             ,
             and
             brought
             this
             argument
             from
             the
             authoritie
             of
             men
             ,
             for
             confutation
             of
             their
             false
             assertion
             ,
             that
             the
             former
             Diuines
             were
             not
             of
             that
             iudgement
             .
             This
             Athanasius
             refuteth
             by
             the
             testimonies
             of
             
               Theognostus
               ,
               Dionysius
            
             Bishop
             of
             Alexandria
             ,
             whom
             he
             calles
             b
             eloquent
             ,
             and
             one
             other
             Dionysius
             Bishop
             of
             Rome
             ,
             and
             Origen
             whom
             he
             termes
             c
             painfull
             .
          
           
             S.
             Basil
             hath
             these
             words
             :
             
               VVe
               haue
               the
               doctrine
               that
               is
               kept
               and
               preached
               in
               the
               Church
               ;
               partly
               vvritten
               ,
               and
               part
               vve
               haue
               receiued
               by
               Tradition
               of
               the
               Apostles
               in
               mysterie
               ,
               both
               vvhich
               be
               of
               the
               same
               force
               to
               godlines
               ,
               and
               no
               man
               opposeth
               against
               these
               ,
               vvho
               hath
               at
               the
               least
               ,
               but
               meane
               experience
               of
               the
               Lavves
               of
               the
               Church
               .
            
             See
             
               Gregory
               Nazianzen
            
             Orat.
             1.
             in
             Iulian
             .
          
           
             If
             you
             will
             giue
             me
             leaue
             ,
             I
             will
             defend
             Basils
             speech
             by
             that
             ,
             which
             may
             be
             gathered
             out
             of
             him
             ,
             viz.
             that
             hee
             holds
             them
             things
             to
             be
             by
             tradition
             ,
             which
             are
             not
             exprest
             in
             the
             Scriptures
             .
             My
             ground
             for
             this
             exposition
             are
             these
             words
             of
             his
             :
             
               Out
               of
               what
               Scripture
               haue
               we
            
             (
             saith
             d
             
               Basil
               )
               the
               very
            
             
          
           
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Augustine
             ,
             some
             thousand
             two
             hundred
             yeares
             agoe
             ,
             recordeth
             the
             very
             forme
             of
             arguing
             ,
             which
             the
             Protestants
             vse
             now-a-daies
             ,
             in
             the
             person
             of
             Maximinus
             an
             Arrian
             in
             his
             first
             booke
             against
             him
             in
             the
             beginning
             .
             
               Jf
               thou
               shalt
            
             (
             saith
             this
             Heretike
             )
             
               bring
               any
               thing
               out
               of
               the
               Scriptures
               vvhich
               is
               common
               to
               all
               ,
               vve
               must
               needs
               heare
               thee
               ,
               but
               these
               vvords
               vvhich
               are
               vvithout
               the
               Scriptures
               are
               in
               no
               sort
               to
               be
               receiued
               of
               vs
               :
               when
               as
               the
               Lord
               himselfe
               hath
               admonished
               vs
               ,
            
             and
             said
             :
             
               in
               vaine
               do
               they
               vvorship
               me
               ,
               teaching
               commaundements
               and
               precepts
               of
               men
               .
            
             How
             S.
             Augustine
             
             opposed
             against
             them
             vnwritten
             Traditions
             ,
             hath
             been
             afore
             declared
             .
             The
             like
             doth
             S.
             Bernard
             asfirme
             of
             certaine
             Heretikes
             of
             his
             time
             ,
             called
             Apostolici
             .
          
           
             So
             that
             most
             truly
             it
             may
             be
             concluded
             ,
             that
             euen
             as
             we
             Catholikes
             haue
             learned
             of
             the
             Apostles
             and
             auncient
             Fathers
             ,
             our
             noble
             progenitors
             ,
             to
             stand
             fast
             and
             hold
             the
             Traditions
             which
             we
             haue
             receiued
             by
             word
             of
             mouth
             ,
             aswell
             as
             that
             which
             is
             written
             :
             Euen
             so
             the
             Protestants
             haue
             receiued
             as
             it
             were
             from
             hand
             to
             hand
             ,
             of
             their
             ignoble
             predecessors
             ,
             old
             condemned
             Heretikes
             ,
             to
             reiect
             all
             traditions
             ,
             and
             to
             she
             vnto
             the
             only
             Scriptures
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Heretike
             Maximinus
             asked
             nothing
             but
             reason
             of
             Austin
             if
             he
             stood
             vpon
             the
             matter
             ,
             and
             not
             vpon
             the
             m
             termes
             ;
             neither
             doth
             Austin
             find
             fault
             with
             this
             condition
             ,
             nor
             could
             he
             in
             reason
             ,
             because
             (
             as
             I
             answered
             before
             )
             himselfe
             appeales
             to
             that
             kind
             of
             triall
             in
             that
             very
             disputation
             .
             
               Neither
               must
               I
            
             (
             saith
             n
             Austin
             to
             
               Maximinus
               )
               alleage
               the
               Councell
               of
               Nice
               in
               preiudice
               of
               the
               matter
               ,
               nor
               you
               the
               Councell
               of
               Ariminum
               ,
               neither
               am
               I
               tyed
               with
               the
               authoritie
               of
               this
               Councell
               ,
               nor
               you
               with
               the
               authoritie
               of
               that
               ;
               let
               matter
               striue
               with
               matter
               ,
               〈◊〉
               with
               cause
               ,
               reason
               with
               reason
               ,
               by
               the
               authoritie
               of
               the
               scriptures
               which
               are
               not
               proper
               to
               you
               or
               me
               ,
               but
               common
               to
               vs
               both
               .
            
             But
             will
             you
             heare
             him
             speake
             more
             like
             
               Maximinus
               ?
               Reade
               me
               this
            
             (
             saith
             o
             
               Austin
               )
               out
               of
               a
               Prophet
               ,
               reade
               it
               out
               of
               a
               Psalme
               ,
               recite
               it
               out
               of
               the
               Lawe
               ,
               recite
               it
               out
               of
               the
               Gospell
               ,
               recite
               it
               out
               of
               an
               Apostle
               .
               Thence
               recite
               I
               the
               Church
               ,
               disperst
               ouer
               the
               whole
               world
               ,
               and
               our
               Lord
               saying
               ,
               my
               sheepe
               heare
               my
               voyce
               .
            
             And
             a
             little
             after
             ,
             
               away
               with
               mens
               papers
               ,
               let
            
             p
             
               the
               voyce
               of
               God
               sound
            
             .
             And
             q
             in
             another
             place
             ,
             
               away
               with
               our
               papers
               ,
               let
               Gods
               bookes
               come
               forth
               :
               heare
               Christ
               ,
               heare
               the
               truth
               speaking
               .
            
             If
             these
             speeches
             be
             hereticall
             ,
             we
             confesse
             our selues
             to
             be
             Heretikes
             ,
             but
             so
             ,
             that
             we
             haue
             
             Austin
             on
             our
             side
             for
             an
             Arch-Heretike
             .
          
           
             r
             Bernard
             speakes
             of
             the
             Hereticks
             called
             Apostolicks
             ,
             not
             in
             his
             62.
             but
             in
             his
             66.
             sermon
             vpon
             the
             Canticles
             ,
             where
             he
             saith
             neuer
             a
             word
             of
             their
             reiecting
             Traditions
             .
             No
             more
             hath
             s
             Austin
             ,
             nor
             t
             Epiphanius
             ,
             where
             they
             write
             of
             them
             .
             And
             if
             they
             did
             reiect
             traditions
             ,
             it
             was
             because
             they
             would
             establish
             their
             owne
             hereticall
             bookes
             ,
             viz.
             the
             Acts
             of
             Thomas
             and
             Andrew
             ,
             and
             the
             gospell
             of
             the
             Egyptians
             ,
             which
             ,
             to
             say
             the
             truth
             ,
             are
             to
             be
             counted
             traditions
             ,
             because
             they
             haue
             no
             warrant
             of
             the
             scripture
             ,
             nor
             are
             any
             part
             of
             the
             Canon
             .
          
           
             It
             were
             easie
             for
             me
             to
             turne
             your
             owne
             sentence
             against
             you
             ,
             and
             (
             as
             all
             men
             may
             see
             )
             with
             good
             reason
             ,
             but
             it
             shall
             suffice
             me
             that
             I
             haue
             refuted
             your
             slaunders
             and
             shewes
             with
             sound
             proofe
             of
             arguments
             and
             authoritie
             .
             I
             consider
             ,
             loosers
             must
             haue
             leaue
             to
             speake
             .
          
        
      
       
         
           The
           eighth
           point
           .
           Of
           Vowes
           .
           Our
           consent
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           Touching
           vowes
           this
           must
           bee
           knowne
           ,
           that
           wee
           do
           not
           condemne
           them
           altogether
           ,
           but
           onely
           labour
           to
           restore
           the
           purity
           of
           doctrine
           touching
           this
           point
           :
           which
           by
           the
           Church
           of
           Rome
           from
           time
           to
           time
           hath
           beene
           corrupted
           and
           defaced
           .
           We
           hold
           therefore
           that
           a
           vow
           is
           a
           promise
           made
           to
           God
           touching
           some
           duties
           to
           be
           performed
           vnto
           him
           :
           and
           it
           is
           twofold
           ,
           generall
           ,
           or
           speciall
           .
           The
           generall
           vow
           is
           that
           which
           concernes
           all
           beleeuers
           :
           and
           it
           is
           made
           in
           the
           couenant
           both
           of
           the
           law
           ,
           and
           of
           the
           Gospell
           .
           I
           will
           here
           onely
           speake
           of
           the
           vow
           which
           is
           made
           in
           the
           couenant
           of
           the
           Gospell
           ,
           in
           which
           there
           be
           two
           actions
           :
           one
           of
           God
           ,
           the
           other
           of
           man.
           God
           in
           mercy
           on
           his
           part
           promiseth
           to
           men
           the
           remission
           of
           sinnes
           and
           
           life
           euerlasting
           :
           and
           man
           againe
           for
           his
           part
           promiseth
           to
           beleeue
           in
           Christ
           ,
           and
           to
           obey
           God
           in
           all
           his
           commaundements
           .
           All
           men
           euer
           made
           this
           vow
           vnto
           God
           ,
           as
           the
           Iewes
           in
           circumcision
           :
           which
           also
           they
           renewed
           so
           often
           as
           they
           receiued
           the
           Passeouer
           :
           and
           in
           the
           newe
           Testament
           all
           that
           are
           baptized
           doe
           the
           like
           .
           And
           in
           baptisme
           this
           vow
           is
           called
           the
           stipulation
           of
           a
           good
           conscience
           whereby
           wee
           purpose
           to
           renounce
           our selues
           ,
           to
           beleeue
           in
           Christ
           ,
           and
           to
           bring
           forth
           the
           fruites
           of
           true
           repentance
           :
           and
           it
           ought
           to
           be
           renued
           so
           oft
           as
           wee
           are
           partakers
           of
           the
           supper
           of
           the
           Lord.
           This
           vowe
           is
           necessarie
           and
           must
           bee
           kept
           as
           a
           part
           of
           the
           true
           worship
           of
           God
           ;
           because
           it
           is
           a
           promise
           ,
           wherein
           wee
           vowe
           to
           performe
           all
           duties
           commaunded
           of
           God
           either
           in
           the
           law
           or
           in
           the
           Gospell
           .
           It
           may
           be
           demaunded
           ,
           considering
           wee
           are
           bound
           to
           obedience
           ,
           how
           wee
           binde
           our selues
           in
           baptisme
           thereto
           .
           Answ.
           Though
           we
           be
           alreadie
           bound
           partly
           by
           nature
           and
           partly
           by
           the
           written
           word
           ,
           yet
           may
           wee
           renew
           the
           same
           bond
           in
           a
           vowe
           ,
           and
           he
           that
           is
           bound
           may
           further
           binde
           himselfe
           ,
           so
           it
           be
           for
           this
           end
           ,
           to
           helpe
           his
           dulnes
           for
           want
           of
           zeale
           ,
           and
           to
           make
           himselfe
           more
           forward
           in
           duties
           of
           loue
           to
           men
           and
           the
           worship
           of
           God
           :
           to
           this
           end
           Dauid
           sware
           to
           keepe
           the
           law
           of
           God.
           Psal.
           119.
           116.
           though
           he
           were
           bound
           vnto
           it
           by
           nature
           and
           by
           the
           written
           law
           it selfe
           .
        
         
           The
           speciall
           vowe
           is
           that
           ,
           which
           doth
           not
           reach
           to
           the
           person
           of
           al
           beleeuers
           ,
           but
           onely
           concernes
           some
           speciall
           men
           vpon
           some
           speciall
           occasions
           .
           And
           this
           kind
           of
           vow
           is
           twofold
           .
           The
           first
           ,
           is
           the
           vow
           of
           a
           ceremonial
           duty
           in
           the
           way
           of
           seruice
           to
           God
           :
           and
           it
           was
           
           in
           practise
           in
           the
           Church
           of
           the
           Iewes
           vnder
           the
           old
           Testament
           :
           examples
           hereof
           are
           two
           especially
           ,
           the
           first
           was
           the
           vowe
           of
           the
           Nazarites
           ,
           whereto
           no
           kind
           of
           men
           were
           bound
           by
           Gods
           commaundement
           ,
           but
           they
           bound
           thēselues
           :
           God
           only
           prescribing
           the
           maner
           and
           order
           of
           keeping
           the
           same
           with
           rites
           pertaining
           thereto
           ,
           as
           abstinence
           from
           wine
           ,
           the
           not
           cutting
           of
           their
           haire
           ,
           and
           such
           like
           .
           The
           second
           example
           is
           of
           the
           Iewes
           ,
           when
           of
           their
           owne
           accords
           ,
           they
           vowed
           to
           giue
           God
           house
           or
           land
           ,
           sheepe
           ,
           or
           oxen
           ,
           or
           any
           like
           things
           for
           the
           maintenance
           of
           the
           legall
           worship
           :
           and
           of
           this
           also
           God
           prescribeth
           certaine
           rules
           ,
           Leuit.
           27.
           
           Now
           these
           vowes
           were
           part
           of
           the
           Iewish
           pedagogie
           or
           ceremoniall
           law
           ,
           wherein
           God
           trained
           vp
           the
           Iewes
           in
           the
           old
           testament
           :
           and
           beeing
           obserued
           of
           them
           they
           were
           parts
           of
           Gods
           worship
           :
           but
           now
           vnder
           the
           Gospell
           they
           are
           not
           :
           beeing
           all
           abolished
           with
           the
           ceremoniall
           law
           ,
           to
           which
           Christ
           put
           an
           ende
           at
           his
           death
           vpon
           the
           crosse
           .
           It
           is
           true
           Paul
           made
           a
           vowe
           ,
           and
           since
           kept
           the
           same
           ,
           in
           in
           the
           time
           of
           the
           new
           Testament
           .
           Act.
           18.
           yet
           not
           as
           a
           part
           of
           Gods
           worship
           :
           but
           as
           a
           thing
           indifferent
           for
           the
           time
           ,
           wherein
           he
           only
           condescended
           to
           the
           weakenes
           of
           the
           Iewes
           ,
           that
           by
           this
           meanes
           he
           might
           bring
           them
           the
           better
           vnto
           Christ.
           And
           whereas
           Christ
           is
           called
           a
           Nazarite
           ,
           Matth.
           2.
           23.
           we
           may
           not
           thinke
           he
           was
           of
           that
           very
           order
           ,
           because
           he
           did
           not
           abstaine
           from
           wine
           :
           but
           he
           was
           so
           tearmed
           because
           hee
           was
           the
           veritie
           and
           accomplishment
           of
           this
           order
           .
           For
           by
           it
           was
           signified
           that
           Gods
           Church
           was
           a
           peculiar
           people
           seuered
           or
           chosen
           out
           of
           the
           world
           :
           and
           that
           Christ
           in
           respect
           of
           holines
           was
           also
           
           separated
           from
           all
           sinners
           .
           And
           the
           words
           in
           Saint
           
             Matthew
             ,
             he
             shall
             be
             called
             a
             Nazarite
             ,
          
           are
           borrowed
           from
           the
           booke
           of
           Iudges
           ,
           cap.
           13.
           where
           they
           are
           properly
           spoken
           of
           Sampson
           ,
           and
           in
           type
           or
           figure
           of
           Christ.
           For
           as
           Sampson
           saued
           Israel
           by
           his
           death
           ,
           so
           did
           Christ
           saue
           his
           Church
           .
           And
           as
           Sampson
           killed
           his
           enemies
           more
           by
           death
           then
           by
           life
           ,
           so
           did
           Christ.
           It
           is
           plaine
           therefore
           that
           this
           kind
           of
           vowe
           bindeth
           not
           vs
           :
           for
           there
           are
           no
           more
           ceremonies
           to
           bee
           kept
           vnder
           the
           Gospell
           for
           partes
           of
           Gods
           worship
           ,
           but
           the
           outwarde
           rites
           of
           Baptisme
           and
           the
           Lords
           Supper
           .
           Vovves
           concerning
           meates
           ,
           and
           drinkes
           ,
           attire
           ,
           touching
           ,
           tasting
           ,
           times
           ,
           place
           ,
           daies
           ,
           were
           proper
           to
           the
           Iewes
           .
        
         
           The
           second
           kinde
           of
           speciall
           vowe
           is
           that
           whereby
           a
           man
           promiseth
           freely
           to
           performe
           some
           outward
           and
           bodily
           exercise
           ,
           for
           some
           good
           ende
           :
           and
           this
           vow
           also
           (
           if
           it
           be
           made
           accordingly
           )
           is
           lawfull
           ,
           and
           belongs
           both
           to
           the
           Church
           of
           the
           olde
           and
           new
           Testament
           .
           In
           the
           olde
           wee
           haue
           the
           example
           of
           the
           Rekabites
           ,
           Ier.
           35.
           who
           by
           the
           appointment
           of
           Ionadab
           their
           father
           abstained
           from
           strong
           drinke
           ,
           and
           wine
           ,
           from
           planting
           vineyardes
           and
           orchardes
           :
           whereby
           Ionadab
           intended
           onely
           to
           breake
           them
           before
           hand
           ,
           and
           to
           acquaint
           them
           with
           their
           future
           condition
           and
           state
           ,
           that
           they
           should
           be
           strangers
           in
           a
           forraine
           land
           ;
           that
           so
           they
           might
           prepare
           themselues
           to
           indure
           hardnes
           in
           the
           time
           to
           come
           .
           And
           now
           in
           the
           new
           testament
           wee
           haue
           warrant
           in
           like
           manner
           to
           vowe
           :
           as
           if
           a
           man
           by
           drinking
           of
           wine
           or
           strong
           drinke
           ,
           finde
           himselfe
           prone
           to
           drunkennes
           ,
           he
           may
           vowe
           with
           himselfe
           to
           drinke
           no
           more
           wine
           
           nor
           strong
           drinke
           for
           so
           long
           time
           ,
           as
           hee
           feeles
           the
           drinking
           thereof
           will
           stirre
           vp
           his
           infirmitie
           ,
           and
           minister
           occasion
           of
           sinning
           .
           Of
           this
           kind
           also
           are
           the
           vowes
           in
           which
           we
           purpose
           and
           promise
           to
           God
           ,
           to
           keepe
           set
           times
           of
           fasting
           ,
           to
           taske
           our selues
           in
           prayer
           and
           reading
           of
           holy
           Scriptures
           ,
           and
           to
           giue
           set
           almes
           for
           special
           causes
           knowne
           to
           our selues
           ,
           and
           to
           doe
           sundrie
           like
           duties
           .
           And
           that
           wee
           be
           not
           deceiued
           in
           making
           such
           vowes
           ,
           certaine
           rules
           must
           be
           remembred
           :
           I.
           that
           the
           vowe
           be
           agreeable
           to
           Gods
           will
           and
           word
           :
           for
           if
           it
           be
           otherwise
           ,
           the
           making
           as
           also
           the
           keeping
           thereof
           is
           sinne
           .
           Vowes
           must
           not
           bee
           the
           bondes
           of
           iniquitie
           .
           II.
           It
           must
           so
           be
           made
           ,
           that
           it
           may
           stand
           with
           Christian
           libertie
           .
           For
           wee
           may
           not
           make
           such
           things
           necessary
           in
           conscience
           ,
           which
           God
           hath
           made
           free
           .
           Now
           Christian
           liberty
           allowes
           vnto
           vs
           the
           free
           vse
           of
           all
           thinges
           indifferent
           ,
           so
           it
           be
           out
           of
           the
           case
           of
           offence
           .
           Hence
           it
           followes
           that
           vowes
           must
           be
           made
           and
           keept
           or
           not
           keept
           ,
           so
           farreforth
           as
           in
           conscience
           they
           may
           stand
           or
           not
           stande
           with
           our
           libertie
           purchased
           by
           Christ.
           III.
           The
           vowe
           must
           be
           made
           with
           consent
           of
           superiors
           ,
           if
           we
           be
           vnder
           gouernment
           .
           Thus
           among
           the
           Iewes
           the
           vowe
           of
           a
           daughter
           might
           not
           stand
           vnlesse
           the
           consent
           of
           Parents
           came
           thereunto
           .
           IV.
           It
           must
           bee
           in
           the
           power
           and
           abilitie
           of
           the
           maker
           thereof
           ,
           to
           do
           or
           not
           to
           doe
           .
           A
           vowe
           made
           of
           a
           thing
           impossible
           ,
           is
           no
           vowe
           .
           V.
           It
           must
           be
           agreeable
           to
           the
           calling
           of
           him
           that
           maketh
           it
           :
           that
           is
           ,
           both
           to
           his
           generall
           calling
           as
           he
           is
           a
           Christian
           ,
           and
           to
           that
           particular
           calling
           wherein
           he
           liueth
           .
           If
           it
           bee
           against
           either
           one
           or
           both
           ,
           it
           is
           vnlawfull
           .
           VI.
           It
           must
           be
           made
           with
           deliberation
           .
           
        
         
         
           no
           better
           things
           performed
           then
           God
           by
           his
           lawe
           hath
           bound
           vs
           to
           ,
           else
           man
           could
           deuise
           better
           obedience
           ,
           or
           more
           acceptable
           seruice
           to
           God
           then
           he
           himselfe
           hath
           appointed
           .
           If
           by
           better
           good
           ,
           you
           meane
           be
           a
           greater
           measure
           of
           obedience
           then
           is
           commonly
           performed
           ,
           I
           doubt
           whether
           any
           man
           can
           do
           more
           then
           the
           law
           of
           God
           hath
           required
           of
           him
           ,
           which
           is
           the
           rule
           of
           perfect
           obedience
           .
           If
           you
           vnderstand
           the
           meanes
           of
           stirring
           vp
           our selues
           to
           the
           doing
           of
           our
           dutie
           to
           God
           ,
           Master
           Perkins
           acknowledgeth
           that
           ,
           and
           compriseth
           it
           in
           the
           later
           part
           ,
           though
           he
           do
           not
           expresse
           it
           .
           Secondly
           ,
           you
           say
           ,
           that
           
             it
             must
             proceede
             from
             our
             owne
             free
             choise
             and
             libertie
             .
          
           The
           promise
           doubtlesse
           must
           haue
           our
           owne
           will
           for
           the
           ground
           of
           it
           ,
           and
           so
           much
           the
           word
           imports
           ,
           but
           the
           good
           must
           be
           a
           dutie
           commanded
           ,
           or
           at
           the
           least
           allowed
           by
           warrant
           out
           of
           the
           word
           of
           God
           in
           the
           scriptures
           ,
           or
           out
           of
           the
           light
           of
           true
           reason
           ,
           and
           the
           law
           of
           nature
           ,
           or
           out
           of
           Reuelation
           before
           the
           scriptures
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           The
           second
           point
           of
           our
           supposed
           consent
           is
           ,
           that
           Vowes
           vvere
           some
           part
           of
           Gods
           vvorship
           in
           Moses
           Law
           ,
           but
           are
           not
           so
           in
           the
           Gospell
           ,
           which
           vve
           also
           deny
           ,
           M.
           Perkins
           proues
           his
           assertion
           thus
           .
           Vovves
           belonged
           to
           the
           ceremonies
           of
           Moses
           Lavv
           ,
           but
           all
           those
           Ceremonies
           are
           abolished
           ,
           by
           Christs
           Passion
           .
        
         
           Ans.
           That
           Vovves
           in
           themselues
           vvere
           no
           part
           of
           the
           Ceremonies
           of
           Moses
           Lavv
           ,
           but
           true
           parts
           of
           the
           vvorship
           of
           God
           in
           all
           estates
           ;
           as
           vvell
           in
           the
           state
           of
           Nature
           and
           the
           Gospell
           ,
           as
           in
           Moses
           Lavv
           :
           but
           this
           point
           M.
           Perkins
           handleth
           againe
           in
           the
           first
           point
           of
           our
           difference
           ,
           vvhere
           it
           shell
           be
           discussed
           .
           Thirdly
           he
           saith
           ,
           that
           speciall
           Vovves
           may
           be
           made
           in
           the
           Nevv
           Lavv
           ,
           to
           performe
           some
           bodily
           exercise
           for
           some
           good
           end
           ,
           as
           to
           fast
           ,
           to
           taske
           our selues
           to
           prayer
           ,
           or
           study
           of
           holy
           Scripture
           ,
           and
           such
           like
           :
           but
           many
           rules
           must
           then
           be
           obserued
           :
           that
           vve
           Vovv
           an
           honest
           thing
           agreeable
           to
           Gods
           vvord
           :
           this
           vve
           allow
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Master
           Perkins
           doth
           not
           say
           as
           you
           conceiue
           ,
           that
           all
           vowes
           belonged
           to
           the
           ceremonie
           of
           Moses
           law
           ,
           but
           that
           the
           vow
           of
           a
           ceremoniall
           duty
           in
           the
           way
           of
           seruice
           to
           God
           ,
           apperteined
           thereto
           ,
           whereof
           he
           brings
           two
           examples
           of
           the
           Nazarites
           ,
           and
           of
           the
           people
           generally
           at
           their
           choyse
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           Secondly
           ,
           that
           it
           be
           so
           made
           ,
           that
           it
           may
           stand
           vvith
           Christian
           liberty
           :
           that
           is
           ,
           that
           it
           make
           not
           such
           things
           necessary
           in
           conscience
           ,
           vvhich
           Christian
           religion
           leaues
           at
           libertie
           :
           This
           rule
           of
           his
           is
           flat
           repugnant
           to
           the
           nature
           of
           a
           Vovv
           ,
           and
           contrary
           to
           himselfe
           .
           For
           he
           saith
           a
           little
           before
           ;
           that
           a
           Christian
           may
           Vovv
           Fasting
           ,
           Prayer
           ,
           almsdeeds
           .
           I
           then
           demaund
           ,
           
           hauing
           Vovved
           these
           things
           ;
           is
           he
           not
           bound
           to
           performe
           them
           ?
           Yes
           ,
           or
           else
           he
           breakes
           his
           Vovv
           ,
           vvith
           vvhich
           God
           is
           highly
           displeased
           .
           
             An
             vnfaithful
             promise
             displeaseth
             God.
          
           Then
           is
           it
           manifest
           ,
           that
           all
           Vows
           
           do
           abridge
           vs
           of
           our
           libertie
           ,
           and
           make
           that
           vnlawfull
           for
           vs
           ,
           vvhich
           before
           our
           Vovv
           vvas
           lavvfull
           :
           vvhich
           is
           so
           euiden●
           of
           it selfe
           ,
           that
           I
           maruaile
           vvhere
           the
           mans
           vvit
           and
           memorie
           vvas
           ,
           vvhen
           he
           vvrote
           the
           contrarie
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           He
           speaketh
           agreeably
           to
           the
           truth
           ,
           without
           any
           contrarietie
           to
           himselfe
           ,
           for
           the
           vow
           alters
           not
           the
           nature
           of
           the
           thing
           in
           it selfe
           ,
           but
           only
           layeth
           a
           dutie
           vpon
           the
           vower
           ,
           which
           also
           is
           so
           to
           be
           performed
           ,
           as
           that
           by
           the
           performance
           of
           it
           he
           be
           not
           alwayes
           depriued
           of
           his
           christian
           libertie
           ,
           but
           that
           vpon
           occasion
           ,
           he
           may
           do
           against
           his
           vow
           ,
           without
           any
           iust
           scruple
           of
           conscience
           for
           so
           doing
           ,
           though
           he
           haue
           vowed
           otherwise
           in
           generall
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           His
           other
           rules
           ,
           that
           a
           Vovv
           be
           made
           with
           good
           deliberation
           ,
           and
           with
           
           consent
           of
           our
           Superiours
           ;
           and
           not
           only
           of
           things
           possible
           ,
           but
           also
           of
           the
           better
           sort
           ,
           vve
           allovv
           ,
           for
           they
           are
           taken
           out
           of
           our
           Doctors
           :
           See
           S.
           Thom.
           
        
         
           Your
           cotation
           is
           somewhat
           with
           the
           shortest
           ,
           naming
           nothing
           but
           the
           x
           question
           ;
           so
           is
           also
           the
           determination
           of
           your
           DD.
           vpon
           it
           ;
           for
           ,
           although
           they
           graunt
           in
           generall
           ,
           that
           we
           must
           haue
           the
           consent
           of
           our
           superiors
           to
           vowing
           ,
           y
           yet
           they
           exempt
           vs
           in
           this
           case
           from
           subiection
           ,
           as
           soone
           as
           we
           are
           out
           of
           our
           noneage
           ,
           and
           that
           they
           draw
           vs
           out
           of
           very
           quickly
           ,
           that
           a
           maide
           of
           12.
           or
           14.
           yeeres
           old
           may
           vow
           herselfe
           a
           Nunne
           ,
           and
           so
           a
           youth
           at
           18.
           or
           20
           ,
           or
           perhaps
           sooner
           ,
           may
           vow
           himselfe
           a
           Frier
           ,
           without
           any
           consent
           of
           their
           parents
           ,
           yea
           directly
           contrary
           to
           their
           expresse
           will
           and
           commandement
           .
        
         
           
             The
             dissent
             or
             difference
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             points
             of
             difference
             betweene
             vs
             touching
             vowes
             are
             specially
             three
             .
             I.
             The
             Church
             of
             Rome
             teacheth
             that
             in
             the
             new
             Testament
             wee
             are
             as
             much
             bound
             to
             make
             vowes
             ,
             as
             was
             the
             Church
             of
             the
             Iewes
             ,
             and
             that
             euen
             in
             externall
             exercises
             .
             We
             say
             
             no
             :
             considering
             the
             ceremoniall
             law
             is
             now
             abolished
             :
             and
             wee
             haue
             onely
             two
             ceremonies
             by
             commaundement
             to
             bee
             obserued
             ,
             Baptisme
             ,
             and
             the
             Supper
             of
             the
             Lord.
             Againe
             wee
             are
             not
             so
             much
             bound
             to
             make
             or
             keepe
             vowes
             as
             the
             Iewes
             were
             :
             because
             they
             had
             a
             commaundement
             so
             to
             doe
             ,
             and
             we
             haue
             none
             at
             all
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             First
             ,
             the
             Church
             of
             Rome
             (
             saith
             M.
             Perkins
             )
             teacheth
             ,
             that
             in
             the
             New
             Testament
             ,
             we
             are
             as
             much
             bound
             to
             make
             Vowes
             ,
             as
             was
             the
             Church
             of
             the
             Iewes
             ,
             we
             say
             no
             ;
             Considering
             that
             the
             Ceremoniall
             Law
             is
             now
             abolished
             ,
             and
             we
             haue
             only
             two
             Ceremonies
             by
             commaundement
             to
             be
             obserued
             for
             parts
             of
             Gods
             worship
             :
             Baptisme
             ,
             and
             the
             Supper
             of
             the
             Lord.
             
          
           
             Ans.
             What
             ,
             is
             not
             your
             Holy-day
             seruice
             (
             which
             you
             call
             diuine
             seruice
             )
             any
             part
             of
             Gods
             worship
             in
             your
             owne
             opinions
             ?
             Can
             a
             publike
             assemblie
             instituted
             to
             honour
             God
             by
             prayer
             and
             thankesgiuing
             vvith
             externall
             ceremony
             of
             time
             ,
             place
             ,
             apparrell
             ,
             kneeling
             ,
             standing
             and
             sitting
             ,
             be
             no
             part
             of
             Gods
             worship
             ?
             In
             your
             irreligious
             Congregations
             ,
             assembled
             together
             against
             Christ
             and
             his
             Catholike
             Church
             ,
             be
             it
             so
             .
             But
             admitting
             as
             you
             do
             ,
             your
             seruice
             to
             be
             good
             ;
             it
             could
             not
             truly
             be
             denied
             to
             belong
             vnto
             the
             worship
             of
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Whereunto
             belongs
             this
             idle
             question
             ?
             is
             it
             a
             ceremonie
             thinke
             you
             to
             assemble
             our selues
             for
             the
             seruice
             of
             God
             ?
             all
             outward
             seruice
             of
             God
             is
             not
             ceremoniall
             ,
             though
             the
             vse
             of
             it
             be
             in
             part
             to
             expresse
             our
             inward
             affection
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             to
             the
             matter
             of
             difference
             ,
             you
             grow
             very
             carelesse
             in
             your
             reports
             of
             our
             doctrine
             :
             for
             we
             hold
             that
             neither
             in
             the
             Old
             nor
             New
             law
             ,
             any
             man
             is
             bound
             to
             Vow
             ,
             but
             that
             it
             is
             and
             euer
             vvas
             a
             counsell
             ,
             and
             no
             commandement
             ,
             neuerthelesse
             ,
             a
             thing
             of
             great
             deuotion
             &
             perfection
             in
             both
             states
             ,
             *
             intrinsecallie
             belonging
             and
             much
             furthering
             the
             true
             worship
             of
             almightie
             God
             ,
             vvhich
             vve
             proue
             in
             this
             sort
             .
             In
             a
             Vovv
             are
             two
             things
             ,
             the
             one
             is
             the
             good
             vvhich
             is
             Vovved
             ,
             called
             the
             materiall
             part
             :
             as
             for
             example
             ,
             Fasting
             ,
             &c.
             
             The
             other
             ,
             the
             promise
             it selfe
             made
             to
             God
             ,
             which
             is
             the
             forme
             ;
             the
             materiall
             parts
             do
             belong
             vnto
             their
             seuerall
             vertues
             :
             but
             this
             promise
             and
             performance
             of
             it
             be
             substantiall
             parts
             of
             Gods
             vvorship
             .
             For
             by
             promising
             of
             any
             good
             thing
             vnto
             God
             ,
             
             vve
             acknovvledge
             and
             professe
             that
             God
             is
             the
             soueraigne
             goodnesse
             it selfe
             ,
             and
             taketh
             great
             pleasure
             in
             all
             good
             purposes
             and
             determinations
             :
             therefore
             ,
             to
             honor
             and
             vvorship
             him
             ,
             vve
             make
             that
             good
             promise
             .
             Againe
             ,
             In
             performing
             that
             good
             seruice
             of
             God
             ,
             vve
             testifie
             ,
             that
             he
             is
             most
             maiesticall
             ,
             reuerend
             ,
             and
             dreadfull
             .
             And
             consequently
             ,
             that
             all
             
             promises
             made
             to
             him
             ,
             are
             to
             be
             accomplished
             most
             diligently
             ,
             and
             without
             delay
             ,
             wherein
             vve
             honor
             and
             vvorship
             him
             ,
             as
             contrarivvise
             they
             do
             much
             dishonor
             him
             vvho
             breake
             vvith
             him
             ,
             as
             if
             he
             were
             of
             no
             better
             account
             then
             to
             be
             so
             deluded
             .
             This
             thing
             in
             it selfe
             is
             so
             certaine
             and
             cleere
             ,
             that
             he
             vvho
             denies
             it
             ,
             must
             needs
             either
             be
             ignorant
             in
             the
             nature
             of
             a
             Vovv
             ,
             or
             not
             knovv
             wherin
             the
             true
             ●…orship
             of
             God
             consisteth
             :
             for
             according
             vnto
             the
             holy
             Scripture
             itself
             ,
             all
             good
             deeds
             done
             to
             the
             glorie
             of
             God
             ,
             be
             acts
             of
             the
             true
             vvorship
             of
             God.
             And
             S.
             Anne
             did
             worship
             
             
               God
               ,
               by
               fasting
               and
               prayer
               :
            
             And
             almes
             bestovved
             on
             Gods
             prisoners
             ,
             is
             called
             
               a
               sacrifice
               pleasing
               and
               acceptable
               vnto
               God
               :
            
             And
             it
             is
             said
             ,
             
               to
               be
               a
               pure
               religion
               before
               God
               to
               visite
               Orphanes
               and
               vviddovves
               :
            
             If
             then
             all
             other
             vertuous
             duties
             done
             to
             the
             glory
             of
             God
             ,
             be
             parts
             of
             his
             true
             worship
             ;
             much
             more
             Vovves
             ,
             vvhich
             by
             speciall
             promise
             dedicate
             a
             good
             deed
             to
             Gods
             honour
             :
             they
             then
             being
             of
             their
             ovvne
             nature
             ,
             speciall
             parts
             of
             his
             true
             vvorshippe
             of
             God
             :
             it
             follovveth
             necessarily
             that
             at
             all
             times
             they
             vvere
             and
             may
             be
             vsed
             to
             the
             true
             vvorship
             of
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             we
             be
             bound
             to
             vow
             in
             neither
             ,
             as
             indeed
             we
             are
             not
             ,
             yet
             are
             we
             as
             much
             bound
             in
             the
             one
             ,
             as
             in
             the
             other
             ,
             which
             is
             all
             Master
             Perkins
             saith
             .
             But
             indeed
             (
             as
             I
             conceiue
             )
             hee
             meanes
             ,
             bound
             to
             it
             ,
             as
             a
             seruice
             of
             God.
             Wee
             graunt
             that
             you
             say
             of
             a
             vow
             ,
             and
             withall
             confesse
             ,
             that
             it
             is
             a
             meanes
             of
             Gods
             seruice
             ;
             but
             not
             properly
             a
             part
             ,
             otherwise
             then
             all
             obedience
             ,
             whereby
             we
             glorifie
             God
             ;
             and
             all
             helps
             ,
             by
             which
             we
             fit
             our selues
             to
             obedience
             ,
             are
             parts
             of
             his
             worship
             .
             But
             those
             actions
             onely
             are
             held
             to
             be
             properly
             the
             parts
             of
             his
             worship
             ,
             which
             are
             performed
             immediatly
             for
             seruice
             to
             him
             ,
             not
             vsed
             for
             the
             better
             performance
             of
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             they
             were
             in
             practise
             before
             Moses
             Law
             is
             euident
             ,
             by
             that
             Vovv
             
             which
             Iacob
             made
             of
             setting
             vp
             a
             stone
             ,
             which
             should
             be
             called
             the
             house
             of
             God
             ,
             and
             the
             paying
             the
             tenthes
             of
             all
             his
             goods
             .
             Out
             of
             which
             Vow
             ,
             we
             also
             gather
             ,
             that
             God
             holdeth
             for
             agreeable
             ,
             any
             kind
             of
             good
             seruice
             offered
             vnto
             him
             out
             of
             our
             owne
             deuotion
             :
             albeit
             he
             hath
             not
             commaunded
             it
             ,
             for
             no
             such
             thing
             as
             Iacob
             there
             Vowed
             was
             commaunded
             him
             ,
             but
             he
             being
             well
             assured
             that
             it
             would
             be
             wel
             taken
             by
             God
             ,
             which
             was
             offered
             of
             good
             will
             to
             his
             greater
             honor
             ,
             he
             Vowed
             it
             ,
             and
             is
             in
             holy
             Scripture
             commended
             for
             it
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Againe
             ,
             that
             when
             S.
             Paul
             seemeth
             to
             disallow
             voluntary
             worship
             ,
             he
             
             must
             be
             vnderstood
             to
             speake
             either
             of
             erroneous
             ,
             or
             of
             friuolous
             and
             foolish
             things
             ,
             promised
             to
             God
             ,
             which
             do
             not
             properly
             serue
             to
             the
             setting
             forth
             of
             his
             honor
             .
          
           
             z
             Iacobs
             action
             was
             directed
             immediatly
             to
             Gods
             seruice
             ,
             not
             intended
             ,
             or
             vsed
             as
             a
             helpe
             to
             further
             him
             in
             the
             worship
             
             of
             God.
             That
             which
             you
             gather
             out
             of
             his
             example
             ,
             is
             not
             warrantable
             by
             it
             ,
             vnlesse
             you
             restraine
             those
             words
             
               (
               good
               seruice
            
             )
             otherwise
             ,
             than
             you
             Papists
             commonly
             doe
             .
             For
             it
             doth
             not
             follow
             ,
             that
             because
             God
             accepted
             of
             t●…
             vow
             ,
             therefore
             he
             will
             like
             whatsoeuer
             a
             man
             shall
             promise
             him
             ,
             so
             it
             be
             (
             as
             he
             imagines
             )
             to
             the
             greater
             honor
             of
             God.
             The
             former
             of
             these
             two
             was
             (
             in
             likelihood
             )
             inioyned
             Adam
             by
             God
             ,
             and
             so
             continued
             among
             the
             true
             worshippers
             of
             God
             :
             the
             latter
             is
             grounded
             vpon
             that
             principle
             ,
             that
             we
             must
             glorifie
             God
             in
             our
             soules
             ,
             bodies
             and
             goods
             ,
             though
             the
             manner
             be
             left
             free
             to
             euery
             mans
             discretion
             ,
             according
             to
             his
             abilitie
             and
             opportunitie
             :
             but
             no
             man
             may
             conclude
             hereupon
             ,
             that
             God
             in
             his
             solemne
             worship
             allowes
             of
             whatsoeuer
             wee
             out
             of
             our
             deuotion
             inuent
             ,
             and
             appoint
             to
             serue
             him
             by
             .
             That
             a
             of
             Paul
             must
             needes
             be
             vnderstood
             of
             such
             things
             ;
             but
             such
             are
             all
             that
             are
             deuised
             by
             man
             to
             worship
             God
             by
             ,
             without
             warrant
             from
             the
             word
             of
             God
             ,
             either
             generally
             or
             particularly
             ,
             expresly
             ,
             or
             by
             necessarie
             consequence
             .
             For
             all
             such
             seruing
             of
             God
             ,
             is
             worship
             ,
             depending
             wholy
             vpon
             the
             will
             of
             man
             ,
             and
             so
             will-worship
             .
             The
             ceremonies
             of
             your
             Romish
             Church
             are
             generally
             foolish
             and
             ridiculous
             ,
             yea
             those
             in
             your
             Masse
             :
             your
             Doctrines
             ,
             besides
             Scripture
             ,
             erronious
             ,
             as
             I
             shewed
             in
             the
             last
             article
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             But
             they
             alleadge
             to
             the
             contrarie
             the
             Prophet
             Esay
             ,
             cap.
             19.
             20.
             who
             speaking
             of
             the
             time
             of
             the
             Gospell
             ,
             saith
             ,
             
               the
               Egyptians
               shall
               know
               the
               Lord
               ,
               and
               shall
               vowe
               vnto
               him
               and
               keepe
               it
               .
            
             I
             answere
             two
             waies
             :
             first
             ,
             that
             the
             Prophet
             in
             this
             place
             expresseth
             and
             signifieth
             the
             spirituall
             worship
             of
             the
             new
             Testament
             by
             ceremoniall
             worship
             then
             vsed
             :
             as
             hee
             doth
             also
             in
             the
             last
             chapter
             where
             he
             calleth
             the
             ministers
             of
             the
             new
             Testament
             Priests
             and
             Leuites
             .
             Secondly
             ,
             we
             graunt
             ,
             the
             Church
             of
             the
             new
             Testament
             makes
             vowes
             vnto
             God
             ,
             but
             they
             are
             of
             morall
             and
             euangelicall
             
             duties
             :
             which
             must
             not
             be
             left
             vndone
             :
             and
             if
             vowing
             will
             indeede
             further
             them
             ,
             it
             is
             not
             to
             bee
             neglected
             .
             And
             therefore
             so
             oft
             as
             wee
             come
             to
             the
             Lords
             Table
             ,
             wee
             in
             heart
             renew
             the
             vowe
             and
             promise
             of
             obedience
             .
             And
             though
             vowes
             be
             made
             of
             thinges
             and
             actions
             indifferent
             ,
             yet
             are
             they
             not
             any
             parts
             of
             Gods
             worship
             ,
             which
             is
             the
             point
             to
             bee
             prooued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             that
             Vowes
             should
             be
             frequented
             in
             the
             s●…e
             of
             the
             ●…pell
             ,
             besides
             
             the
             euidence
             of
             S.
             P●…
             ,
             Vo●
             and
             diuers
             other
             〈◊〉
             〈◊〉
             ●●e
             Prophet
             Esay
             did
             foretell
             ,
             in
             th●se
             word●
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               sacrifice
               and
               gifts
               ,
               and
               they
               sh●ll
               Vo●
               Vo●●s
               〈◊〉
               our●…
               .
            
             To
             which
             M.
             Perkins
             answereth
             first
             ,
             that
             by
             such
             cere●…
             as
             th●n
             was
             in
             vse
             ,
             the
             Prophet
             doth
             expresse
             the
             spirituall
             〈◊〉
             〈◊〉
             the
             new
             Testament
             .
             This
             exposition
             is
             voluntary
             and
             nothing
             〈◊〉
             :
             For
             what
             is
             more
             vild
             and
             absurd
             ,
             than
             (
             ●o
             declare
             that
             Christians
             shal
             make
             
             no
             Vowes
             )
             to
             say
             that
             they
             shall
             make
             Vovves
             ,
             as
             though
             one
             contrarie
             vvere
             fit
             or
             vvould
             serue
             to
             expresse
             the
             other
             .
             This
             exposition
             being
             very
             vnmeete
             ,
             M.
             Perkins
             adioyneth
             a
             second
             ,
             that
             in
             the
             nevv
             Testament
             ,
             vve
             haue
             Vovves
             of
             Morall
             and
             Euangelicall
             duties
             ,
             but
             such
             are
             not
             any
             part
             of
             Gods
             vvorship
             :
             ●o
             that
             first
             you
             shall
             haue
             no
             Vovves
             at
             all
             :
             Secondly
             ,
             the
             vvind
             being
             changed
             ,
             you
             shall
             haue
             them
             ,
             but
             as
             no
             parts
             of
             Gods
             vvorship
             ,
             as
             though
             Morall
             and
             Euangelicall
             duties
             vndertaken
             and
             performed
             to
             Gods
             greater
             glory
             bee
             not
             the
             very
             synevves
             and
             substance
             of
             his
             seruice
             and
             vvorship
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             b
             S.
             Pauls
             vow
             maketh
             nothing
             for
             you
             ,
             Master
             Perkins
             hath
             shewed
             .
             It
             is
             marueile
             you
             would
             name
             the
             example
             ,
             and
             not
             refute
             his
             answere
             .
             Belike
             the
             truth
             of
             it
             was
             too
             euident
             .
             And
             yet
             it
             had
             been
             no
             hard
             matter
             perhaps
             ,
             to
             finde
             as
             good
             a
             shift
             for
             that
             place
             ,
             as
             you
             haue
             for
             the
             other
             c
             of
             Esay
             .
             Master
             Perkins
             answered
             to
             it
             ,
             that
             the
             Prophet
             signifieth
             the
             spirituall
             worship
             of
             the
             new
             Testament
             by
             the
             ceremonies
             of
             the
             old
             ,
             then
             in
             vse
             :
             and
             he
             prooues
             his
             interpretation
             by
             the
             Prophet
             himselfe
             ;
             who
             d
             afterwards
             calles
             the
             Ministers
             of
             the
             new
             Testament
             ,
             Priests
             ,
             and
             Leuites
             ,
             which
             were
             offices
             and
             names
             proper
             to
             the
             old
             .
             You
             slip
             ouer
             the
             reason
             ,
             and
             ●ell
             vs
             ,
             that
             it
             is
             vile
             and
             absurd
             to
             say
             ,
             that
             Christians
             shall
             make
             vowes
             ,
             to
             declare
             ,
             that
             they
             shall
             make
             none
             .
             But
             the
             Prophet
             meanes
             to
             de
             -
             
          
           
           
             from
             Senacherib
             .
             The
             generall
             doctrine
             ensuing
             from
             it
             is
             this
             ,
             that
             
               we
               are
               to
               be
               thankefull
               to
               God
               ,
               when
               he
               hath
               deliuerd
               vs
               out
               of
               any
               extraordinary
               danger
               .
            
          
           
             Your
             second
             reason
             is
             of
             lesse
             force
             ,
             for
             first
             ,
             by
             
               the
               Kings
               of
               the
               earth
            
             ,
             the
             u
             Kings
             bordering
             vpon
             Ierusalem
             ,
             and
             those
             parts
             ,
             are
             signified
             ,
             who
             should
             be
             driuen
             into
             a
             feare
             of
             God
             ,
             that
             had
             so
             destroyed
             the
             Assyrians
             .
             Secondly
             ,
             if
             it
             be
             generall
             ,
             it
             followes
             not
             that
             therefore
             the
             vowes
             he
             speaketh
             of
             there
             may
             be
             made
             of
             any
             sort
             of
             men
             ,
             but
             that
             all
             men
             must
             performe
             the
             dutie
             of
             thankefulnes
             vpon
             like
             occasions
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Thirdly
             ,
             because
             the
             auncient
             Fathers
             take
             it
             to
             extend
             vnto
             vs
             Christians
             ,
             aswellas
             vnto
             the
             Iowes
             ;
             let
             one
             S.
             Augustine
             serue
             in
             his
             Commentarie
             vpon
             this
             Psalme
             75.
             
             
               Because
               vve
               haue
               handled
               those
               things
            
             (
             saith
             he
             )
             
               pe●…ture
               thou
               vvho
               vvast
               vvilling
               before
               ,
               but
               novv
               vvilt
               not
               Vovv
               :
               but
               m●…ke
               vvhat
               the
               Psalme
               said
               vnto
               thee
               :
            
             It
             saith
             not
             ,
             
               Doe
               not
               Vovv
               ,
               but
               Vovv
               and
               pay
               it
               :
               vvilt
               thou
               not
               Vovv
               ?
               Therefore
               vvouldest
               thou
               haue
               Vovved
               ,
               but
               not
               haue
               fulfilled
               it
               ●ay
               rather
               do
               both
               :
               Let
               the
               one
               be
               of
               〈◊〉
               ovvne
               promise
               ,
               the
               other
               shall
               be
               performed
               by
               the
               helpe
               of
               God
               :
            
             He
             then
             tooke
             these
             words
             to
             belong
             vnto
             his
             Auditors
             vvho
             were
             no
             levves
             .
          
           
             In
             the
             same
             place
             ,
             he
             doth
             highly
             commend
             Christians
             for
             Vovving
             ,
             some
             Chastitie
             ,
             some
             Hospitality
             some
             Pouerty
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             x
             Theodoret
             ,
             auncienter
             then
             Austin
             ,
             and
             not
             inferiour
             to
             him
             ,
             in
             expounding
             the
             Scripture
             ,
             applyes
             it
             to
             bringing
             of
             gifts
             ,
             as
             also
             the
             y
             Psalme
             it selfe
             in
             the
             later
             part
             of
             the
             verse
             ,
             and
             the
             z
             practise
             of
             the
             people
             at
             that
             very
             time
             warrant
             him
             .
             So
             also
             may
             a
             Austin
             himselfe
             ,
             for
             all
             those
             words
             ,
             be
             vnderstood
             .
             For
             what
             do
             they
             import
             ,
             but
             an
             exhortation
             to
             thankefulnes
             ,
             vnder
             the
             legall
             termes
             of
             vowing
             ?
             If
             Austin
             ,
             or
             any
             man
             else
             will
             ground
             other
             doctrine
             vpon
             it
             ,
             he
             deliuers
             his
             owne
             conceipt
             ,
             not
             the
             Prophets
             meaning
             .
             I
             thinke
             there
             is
             no
             man
             that
             readeth
             those
             Commentaries
             of
             Austins
             vpon
             the
             Psalmes
             ,
             but
             finds
             ,
             that
             he
             mistakes
             the
             sense
             very
             commonly
             ,
             which
             is
             to
             be
             imputed
             to
             his
             want
             of
             knowledge
             in
             the
             tongues
             ,
             especially
             in
             the
             Hebrew
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             because
             contraries
             being
             set
             together
             ,
             each
             doe
             more
             liuely
             appeare
             in
             his
             kind
             :
             Let
             vs
             vvith
             this
             Exposition
             ,
             compare
             M.
             Perkins●his
             ●his
             Commentary
             vpon
             this
             place
             :
             vvho
             saith
             ,
             that
             the
             Prophet
             speaketh
             of
             Vovves
             ,
             of
             Prayer
             and
             thankesgiuing
             :
             For
             so
             (
             saith
             M.
             
               Perkins
               :
            
             )
             doth
             
             he
             expound
             himselfe
             ,
             
               My
               Vovves
               are
               vpon
               me
               ,
               J
               vvill
               offer
               prayses
               vnto
            
             
             God
             :
             Well
             aymed
             I
             vvarrant
             you
             ;
             The
             Psalme
             fiftie
             sixt
             ,
             vvritten
             first
             ,
             is
             the
             Exposition
             of
             the
             Psalme
             seuenty
             fiue
             ,
             which
             was
             conceited
             and
             vttered
             after
             :
             Again
             ,
             in
             the
             Psalme
             seuenty
             fiue
             Dauid
             speaketh
             to
             others
             :
             in
             the
             other
             he
             speaketh
             of
             himself
             .
             Thirdly
             ,
             the
             Prophets
             vvords
             in
             Psalme
             fiftie
             sixe
             ,
             confirme
             rather
             that
             vvhich
             he
             taught
             before
             ,
             that
             all
             considerate
             Vovves
             are
             prayses
             and
             parts
             of
             Gods
             vvorship
             ,
             or
             as
             the
             vvords
             do
             more
             literallie
             ●ound
             ,
             because
             his
             Vovves
             ,
             that
             is
             ,
             his
             prayers
             and
             desires
             vvere
             by
             God
             accomplished
             ,
             therefore
             he
             would
             praise
             and
             thanke
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             That
             by
             vowes
             in
             this
             place
             prayer
             is
             meant
             ,
             not
             only
             the
             b
             Septuaginta
             ,
             and
             c
             Ambrose
             witnes
             ,
             but
             d
             Hezekiahs
             practise
             confirmes
             .
             To
             deny
             that
             thankefulnes
             is
             vrged
             ,
             is
             not
             to
             vnderstand
             the
             occasion
             of
             the
             Psalme
             ,
             and
             the
             end
             of
             the
             exhortation
             ,
             which
             requireth
             vowes
             ,
             be
             they
             what
             they
             may
             be
             ,
             but
             only
             in
             that
             respect
             .
             Master
             Perkins
             therefore
             needed
             not
             any
             further
             proofe
             ,
             then
             the
             text
             it selfe
             :
             but
             ,
             for
             the
             better
             auowing
             of
             his
             exposition
             ,
             he
             brought
             e
             another
             place
             of
             the
             Psalmes
             ,
             where
             vowes
             do
             signifie
             praise
             or
             thanksgiuing
             .
             Now
             whereas
             he
             saith
             ,
             that
             Dauid
             expounds
             himselfe
             ,
             and
             you
             refute
             that
             by
             the
             placing
             of
             the
             Psalmes
             ,
             your
             answere
             is
             not
             sufficient
             .
             For
             any
             man
             may
             see
             ,
             the
             Psalmes
             were
             not
             set
             in
             order
             ,
             as
             they
             were
             penned
             in
             time
             ;
             and
             if
             that
             75.
             
             Psalme
             were
             a
             prophesie
             of
             Senacheribs
             ouerthrow
             ,
             as
             I
             shewed
             f
             Theodoret
             thinks
             ,
             it
             might
             well
             be
             written
             before
             Psalme
             56.
             
             But
             Master
             Perkins
             had
             no
             such
             meaning
             ;
             onely
             he
             expounds
             the
             word
             Vowes
             ,
             vsed
             in
             this
             place
             by
             the
             certaine
             sense
             of
             it
             in
             another
             ,
             which
             course
             is
             agreeable
             to
             the
             rules
             of
             interpreting
             the
             scripture
             .
          
           
             But
             in
             the
             one
             you
             say
             Dauid
             speaketh
             of
             himselfe
             ,
             in
             the
             other
             he
             speaketh
             to
             other
             .
             What
             then
             ?
             is
             it
             not
             more
             then
             likely
             that
             he
             exhorts
             others
             to
             the
             duety
             he
             practised
             himselfe
             ?
             If
             in
             his
             owne
             person
             he
             meane
             by
             vowes
             praise
             ,
             what
             else
             should
             be
             vnderstood
             by
             exhorting
             other
             men
             to
             vow
             ,
             especially
             vpon
             the
             like
             occasion
             ,
             that
             is
             ,
             as
             you
             say
             afterward
             ,
             vpon
             hauing
             their
             prayers
             &
             desires
             accomplished
             ?
          
           
             Your
             collection
             ,
             that
             Dauid
             should
             proue
             ,
             that
             all
             considerate
             vowes
             are
             praises
             ,
             and
             part
             of
             Gods
             worship
             ,
             hath
             no
             likelyhood
             of
             truth
             in
             it
             .
             For
             the
             Prophet
             declares
             by
             that
             speech
             ,
             that
             he
             had
             vowed
             to
             praise
             God
             ,
             as
             the
             next
             verse
             
             before
             sheweth
             in
             part
             ,
             and
             the
             practise
             of
             Dauid
             ,
             and
             the
             rest
             of
             the
             godly
             euery
             where
             in
             scripture
             confirmeth
             .
             And
             this
             is
             a
             sacrifice
             of
             speciall
             honor
             to
             God
             ,
             as
             by
             the
             g
             Psalme
             50.
             appeares
             ,
             by
             which
             h
             Lyra
             expounds
             that
             of
             Esai
             ,
             whereof
             before
             .
             See
             i
             Ierome
             on
             Psalme
             49.
             and
             56.
             and
             65.
             and
             Theodoret
             on
             the
             same
             places
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             II.
             
               Point
               of
               difference
            
             .
             They
             also
             hold
             that
             vowes
             made
             euen
             of
             things
             not
             commaunded
             ,
             as
             meates
             ,
             drinkes
             ,
             attire
             ,
             &c.
             are
             partes
             of
             Gods
             worship
             ,
             yea
             that
             they
             tend
             to
             a
             state
             of
             perfection
             ,
             in
             that
             the
             keeping
             of
             them
             brings
             men
             to
             an
             higher
             estate
             then
             the
             keeping
             of
             the
             law
             can
             doe
             .
             We
             flatly
             say
             ,
             no
             :
             holding
             that
             lawfull
             vowes
             bee
             certaine
             *
             staies
             and
             props
             of
             Gods
             worship
             ,
             and
             not
             the
             worship
             itselfe
             .
             For
             Paul
             saith
             plainely
             ,
             1.
             
             Tim.
             4.
             8.
             
             
               Bodilie
               exercise
               profiteth
               little
               ,
               but
               godlines
               is
               profitable
               for
               much
               .
            
             Againe
             ,
             as
             Gods
             kingdome
             is
             ,
             so
             must
             his
             worshippe
             be
             :
             and
             Gods
             kingdome
             standeth
             not
             in
             outward
             things
             ,
             as
             in
             eating
             ,
             drinking
             ,
             and
             such
             like
             actions
             :
             and
             therefore
             his
             worship
             standeth
             not
             in
             outwarde
             thinges
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Here
             M.
             Perkins
             setteth
             vp
             a
             rotten
             prop
             or
             two
             ,
             to
             vphold
             his
             ruinous
             
             building
             ,
             saying
             ,
             S.
             Paul
             saith
             plainly
             ,
             
               Bodilie
               exercise
               profiteth
               little
               ,
               ●●t
               godlines
               profiteth
               much
               .
            
             Where
             are
             you
             good
             Sir
             ?
             We
             treat
             here
             of
             Vowes
             ,
             vvhich
             are
             formally
             actions
             of
             the
             mind
             :
             vvhat
             do
             you
             novv
             about
             bodilie
             exercises
             ?
             Vovves
             are
             principall
             parts
             of
             that
             godlines
             ,
             vvhich
             is
             so
             profitable
             .
             And
             if
             by
             bodily
             exercise
             ,
             Fasting
             ,
             and
             other
             corporall
             paine
             or
             labour
             be
             vnderstood
             ,
             then
             vve
             say
             ,
             that
             such
             things
             of
             themselues
             vvould
             profitlittle
             ;
             but
             being
             directed
             to
             the
             chastising
             of
             the
             rebellious
             flesh
             ,
             to
             the
             end
             vve
             may
             lesse
             offend
             ,
             and
             better
             serue
             God
             ,
             then
             they
             may
             much
             profit
             vs.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             reason
             why
             Master
             Perkins
             brings
             this
             place
             ,
             is
             ,
             because
             ,
             as
             it
             should
             seeme
             ,
             some
             Papists
             alleage
             it
             ,
             to
             prooue
             the
             lawfulnes
             of
             vowing
             bodily
             exercises
             ,
             to
             honor
             God
             by
             them
             .
             You
             answer
             ,
             that
             vowes
             are
             actions
             of
             the
             minde
             .
             What
             of
             that
             ?
             if
             the
             performance
             of
             the
             vowes
             be
             of
             small
             
             profit
             ,
             doubtlesse
             the
             vowing
             of
             them
             is
             a
             poore
             piece
             of
             seruice
             to
             God.
             Yet
             may
             there
             be
             good
             vse
             of
             fasting
             ,
             and
             such
             like
             ,
             to
             vs
             ,
             in
             that
             they
             may
             be
             made
             good
             meanes
             to
             further
             our
             seruice
             to
             God
             ,
             though
             of
             themselues
             they
             be
             no
             worship
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Bu●
             let
             vs
             heere
             M.
             Perkins
             his
             second
             reason
             against
             such
             Vovves
             .
             Gods
             kingdome
             standeth
             not
             in
             outvvard
             things
             ,
             and
             therfore
             his
             vvorship
             standeth
             not
             in
             outvvard
             things
             .
          
           
             Ans.
             Gods
             kingdome
             in
             itselfe
             standeth
             not
             in
             outvvard
             things
             ,
             and
             as
             it
             is
             in
             vs
             also
             ,
             it
             doth
             consist
             chiefly
             in
             inward
             worship
             ,
             by
             faith
             ,
             hope
             ,
             charity
             ,
             and
             religion
             ,
             in
             vvhose
             kingdome
             Vovvs
             hold
             a
             honorable
             ranke
             :
             but
             a
             great
             part
             of
             this
             vvorship
             among
             vs
             ,
             depends
             of
             outvvard
             things
             ;
             for
             be
             not
             the
             tvvo
             only
             parts
             of
             Gods
             vvorship
             among
             Protestants
             (
             as
             M.
             Perknis
             saith
             in
             this
             question
             )
             Baptisme
             and
             our
             
               Lords
               Supper
            
             ,
             both
             vvhich
             partly
             consist
             in
             outvvardly
             ,
             both
             speaking
             and
             doing
             .
             And
             is
             not
             faith
             (
             vvhich
             is
             the
             roote
             of
             all
             Christian
             Religion
             )
             gotten
             by
             outvvard
             preaching
             and
             hearing
             ?
             But
             it
             vvould
             vvearie
             a
             vvilling
             man
             to
             trayle
             after
             all
             M.
             Perkins
             his
             impertinent
             errors
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             kingdome
             of
             God
             stands
             not
             in
             such
             outward
             actions
             ,
             as
             eating
             ,
             drinking
             ,
             &c.
             
             Master
             Perkins
             denyes
             not
             ,
             that
             we
             are
             to
             performe
             outward
             worship
             to
             God
             ,
             which
             consists
             among
             vs
             in
             prayer
             ,
             prayse
             ,
             thanksgeuing
             ,
             and
             such
             like
             duties
             ,
             not
             onely
             ,
             as
             you
             would
             haue
             your
             followers
             falsely
             imagine
             of
             vs
             ,
             in
             administring
             ,
             and
             receiuing
             the
             sacraments
             .
             You
             that
             would
             seeme
             so
             vnwilling
             to
             traile
             after
             Master
             Perkins
             errors
             ,
             are
             glad
             to
             make
             some
             of
             your
             owne
             ,
             and
             father
             them
             vpon
             him
             ,
             least
             ofttimes
             you
             should
             haue
             nothing
             to
             say
             .
             I
             haue
             shewed
             diuers
             particulars
             of
             this
             kind
             in
             the
             course
             of
             my
             answere
             to
             your
             cauils
             against
             him
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             III.
             
               Point
               of
               difference
            
             .
             They
             maintaine
             such
             vowes
             to
             be
             made
             ,
             as
             are
             not
             agreeable
             to
             the
             rules
             before
             named
             :
             and
             herein
             also
             wee
             are
             to
             dissent
             from
             them
             .
             The
             first
             and
             principall
             is
             ,
             the
             vowe
             of
             continencie
             ,
             whereby
             a
             man
             promiseth
             to
             God
             to
             keepe
             chastitie
             alwaies
             in
             single
             life
             ,
             that
             is
             ,
             out
             of
             the
             estate
             of
             wedlocke
             .
             This
             kind
             of
             vowe
             is
             flat
             against
             the
             word
             of
             God
             :
             and
             therefore
             vnlawfull
             .
             For
             Paul
             saith
             ,
             1.
             
             Cor.
             7.
             9.
             
             
               If
               they
               cannot
               conteine
               let
               them
               marric
               .
            
             
             1.
             
             Tim.
             4.
             1.
             
             It
             is
             
               a
               doctrine
               of
               deuills
            
             to
             forbid
             to
             marrie
             .
             Heb.
             13.
             4.
             
             
               Marriage
               is
               honorable
               among
               all
               ,
               and
               the
               bed
               vndefiled
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             kind
             of
             Vovv
             ,
             is
             flat
             against
             the
             vvord
             of
             God
             ,
             as
             hesaith
             vvhich
             he
             proueth
             first
             out
             of
             S.
             
               Paul
               ,
               If
               they
               cannot
               containe
               ,
               then
               let
               〈◊〉
               Marrie
               :
            
             True
             ,
             if
             they
             haue
             not
             Vovved
             Chastitie
             before
             ,
             as
             the
             common
             
             Christians
             of
             Corinth
             ,
             (
             to
             vvhom
             S.
             Paul
             there
             speaketh
             )
             had
             not
             .
             For
             such
             ,
             ●f
             they
             cannotliue
             othervvise
             chastly
             ,
             it
             is
             better
             they
             marry
             then
             be
             burned
             that
             is
             ,
             defiled
             vvith
             incontinencie
             .
             But
             to
             them
             vvho
             had
             Vovved
             chastitie
             before
             ,
             S.
             Paul
             vvriteth
             in
             another
             stile
             ,
             
               That
               if
               they
               but
               desire
               to
               marrie
               ,
               they
               incurre
               domnation
               ,
               because
               they
               haue
               made
               frustrate
               and
               broken
               their
               former
               faith
               and
               promise
               made
               vnto
               God
            
             of
             their
             
             chastiue
             :
             So
             that
             this
             first
             text
             is
             a
             Furlong
             vvide
             at
             the
             least
             from
             the
             marke
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             text
             is
             generall
             ,
             and
             implies
             no
             such
             exception
             .
             k
             
               holds
               it
               to
               be
               a
               better
               course
               for
               them
               that
               haue
               vowed
               ,
               to
               marry
               ,
               then
               to
               continue
               in
               sinne
               against
               God.
            
             And
             l
             Austin
             saith
             ,
             that
             
               the
               marriages
               of
               such
               men
               are
               not
               to
               be
               condemned
               ,
               as
               if
               they
               were
               no
               marriages
               at
               all
               ,
            
             which
             opinion
             that
             they
             are
             no
             marriages
             he
             there
             refutes
             .
             And
             indeede
             who
             can
             thinke
             in
             any
             reason
             that
             it
             is
             more
             displeasing
             to
             God
             for
             a
             man
             to
             breake
             the
             promise
             he
             hath
             made
             ,
             then
             by
             making
             a
             shew
             of
             keeping
             it
             ,
             to
             liue
             in
             vncleannes
             ?
             It
             is
             but
             one
             fault
             to
             breake
             a
             vow
             ,
             though
             it
             be
             neuer
             so
             lawfull
             ,
             but
             it
             is
             a
             double
             fault
             both
             to
             do
             against
             the
             vow
             ,
             by
             continuing
             subiect
             to
             such
             lusts
             ,
             and
             to
             refuse
             the
             remedie
             that
             is
             afforded
             .
             In
             which
             respect
             m
             Epiphanius
             saith
             ,
             
               it
               is
               better
               to
               haue
               one
               sinne
               ,
               then
               many
               sinnes
               .
            
             Therefore
             n
             Cyrill
             giueth
             councell
             
               to
               marry
               euen
               after
               the
               vow
               of
               single
               life
               ,
               and
               to
               confesse
               our
               sinne
               in
               so
               doing
               ,
               if
               we
               cannot
               liue
               chastly
               .
            
             Yea
             o
             the
             Common
             law
             bids
             a
             man
             
               not
               to
               do
               that
               which
               he
               hath
               vowed
               vnaduisedly
               .
            
             It
             is
             no
             doubt
             a
             fault
             not
             to
             keepe
             our
             vow
             ,
             but
             to
             make
             such
             a
             vow
             as
             a
             man
             is
             not
             sure
             he
             shall
             be
             able
             to
             keepe
             ,
             is
             a
             greater
             fault
             .
             If
             the
             case
             fall
             out
             to
             be
             so
             ,
             p
             Ierome
             and
             q
             Austen
             hold
             it
             the
             lesse
             euill
             to
             marry
             .
          
           
             It
             cannot
             be
             prooued
             out
             of
             the
             text
             ,
             that
             the
             Apostle
             speaketh
             there
             of
             any
             votaries
             ,
             but
             only
             of
             such
             widowes
             as
             hauing
             for
             a
             time
             employed
             themselues
             in
             the
             seruice
             of
             
             the
             Church
             ,
             at
             the
             last
             left
             both
             the
             Church
             and
             Christ
             ,
             and
             followed
             Sathan
             by
             marrying
             with
             Infidels
             .
             But
             take
             it
             as
             you
             will
             ,
             we
             haue
             already
             seene
             the
             iudgement
             of
             the
             Auntients
             ,
             who
             for
             all
             their
             high
             conceipt
             of
             virginitie
             ,
             allow
             marriage
             euen
             after
             vowes
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             is
             much
             like
             :
             
               It
               is
               a
               doctrine
               of
               diuels
               ,
               to
               forbid
               to
               marie
               :
            
             
             truth
             ,
             if
             one
             should
             hold
             mariage
             in
             it selfe
             to
             be
             wicked
             ,
             and
             therefore
             condemne
             it
             in
             all
             sorts
             of
             persons
             ,
             as
             Montanus
             ,
             and
             the
             Manichees
             did
             .
             But
             we
             haue
             a
             more
             reuerend
             opinion
             of
             marriage
             ,
             than
             the
             Protestants
             themselues
             .
             For
             we
             with
             the
             Apostle
             hold
             it
             to
             be
             a
             great
             Sacram●…
             :
             they
             ,
             that
             it
             is
             a
             morail
             contract
             only
             .
             Notwithstanding
             ,
             we
             maintaine
             ,
             that
             such
             persons
             ,
             who
             being
             of
             ripe
             yeeres
             ,
             haue
             aduisedly
             Vowed
             chastitie
             ,
             may
             not
             marry
             ;
             not
             because
             marriage
             is
             not
             honorable
             ,
             but
             for
             that
             they
             haue
             solemnly
             promised
             to
             God
             the
             contrarie
             which
             we
             also
             hold
             to
             be
             better
             ,
             thā
             if
             he
             had
             maried
             .
             And
             so
             to
             vse
             S.
             Augustines
             words
             ,
             
               H.
               forbiddeth
               to
               marry
               ,
               vvho
               sayeth
               it
               to
               be
               euill
               ,
               but
               not
               be
               vvho
               before
               this
               good
               thing
               ,
               preferreth
               a
               better
               .
            
             And
             a
             little
             after
             ,
             
               you
               see
            
             (
             saith
             he
             )
             
               that
               there
               is
               great
               difference
               betweene
               persvvasion
               to
               Virginity
               ,
               by
               preserring
               the
               greater
               good
               before
               the
               lesse
               ,
               and
               forbidding
               to
               marrie
               ,
               by
               accusing
               lying
               togither
               for
               issue
               .
            
             The
             first
             is
             ,
             the
             doctrine
             of
             the
             Apostles
             ,
             which
             we
             teach
             ,
             the
             latter
             only
             of
             diuels
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             r
             Apostle
             speaketh
             of
             all
             forbidding
             marriage
             at
             the
             least
             as
             an
             vncleane
             thing
             ,
             but
             so
             it
             is
             forbidden
             by
             you
             ,
             because
             it
             defiles
             your
             priests
             ,
             that
             they
             cannot
             be
             fit
             to
             offer
             vp
             ther
             maker
             ,
             yea
             that
             they
             cannot
             pray
             ,
             as
             s
             Harding
             saith
             .
             You
             take
             marriage
             for
             such
             a
             Sacrament
             that
             it
             is
             too
             base
             for
             your
             holy
             priesthood
             .
             We
             acknowledge
             it
             to
             be
             t
             the
             ordinance
             of
             God
             ,
             of
             another
             manner
             of
             bond
             then
             a
             morall
             contract
             only
             .
             We
             deny
             not
             that
             single
             life
             is
             in
             some
             respects
             to
             be
             preferred
             before
             marraige
             ,
             but
             that
             marriage
             is
             to
             be
             forbidden
             any
             sort
             of
             men
             ,
             as
             if
             of
             it selfe
             it
             made
             them
             lesse
             holy
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             strength
             of
             this
             place
             lyeth
             in
             a
             double
             corruption
             of
             the
             text
             :
             For
             this
             verbe
             
               (
               is
            
             )
             is
             not
             in
             the
             text
             ,
             nor
             cannot
             by
             the
             courle
             of
             the
             Apostles
             speech
             ,
             requiring
             a
             verbe
             of
             the
             Imperatiue
             Mood
             ,
             as
             both
             the
             sent
             nces
             before
             and
             after
             do
             conuince
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             sentences
             before
             and
             after
             prooue
             no
             such
             thing
             ,
             rather
             the
             opposition
             in
             the
             u
             later
             part
             of
             the
             verse
             shewes
             that
             it
             should
             be
             
               [
               is
               ]
               marriage
               is
               honorable
               ,
               but
               whoremongers
               and
               adulterers
               God
               will
               iudge
               :
            
             whereas
             if
             it
             had
             bin
             so
             intended
             
             as
             you
             would
             haue
             it
             ,
             the
             other
             part
             must
             haue
             bin
             ,
             
               for
               God
               will
               iudge
            
             ,
             by
             way
             of
             a
             reason
             ,
             as
             your
             vulgar
             translation
             reades
             it
             without
             ground
             .
             If
             we
             corrupt
             the
             text
             ,
             by
             adding
             the
             verb
             is
             ,
             what
             do
             x
             
               Theodoret
               ,
               Chrysostome
               ,
               Theophylact
               ,
               Oecumenins
               ,
            
             and
             Heutenius
             the
             Papist
             that
             translated
             him
             ,
             y
             Hesychius
             ,
             z
             Fulgentius
             ,
             a
             Damas●en
             ,
             who
             so
             expound
             it
             .
             b
             Primasius
             giues
             the
             reason
             why
             the
             Apostle
             speaketh
             so
             ,
             because
             some
             at
             that
             time
             condemned
             mariage
             as
             vncleane
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Againe
             ,
             if
             you
             will
             haue
             the
             Apostle
             say
             ,
             that
             Marriage
             is
             honorable
             among
             all
             men
             ;
             we
             must
             also
             needs
             take
             him
             to
             say
             ,
             that
             the
             bedde
             is
             also
             vndefiled
             among
             all
             ,
             which
             was
             not
             true
             .
             Also
             ,
             that
             their
             conuersation
             was
             without
             couetousnes
             ,
             &c.
             
             For
             there
             is
             no
             reason
             why
             this
             word
             
               (
               is
            
             )
             should
             be
             ioyned
             with
             the
             one
             more
             than
             with
             the
             other
             .
             And
             nothing
             but
             passion
             doth
             cause
             them
             to
             make
             the
             middle
             sentence
             an
             affirmatiue
             ,
             when
             they
             turne
             both
             the
             other
             into
             exhortations
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             There
             is
             great
             reason
             why
             it
             should
             be
             ioyned
             with
             the
             one
             ,
             as
             hath
             been
             shewed
             .
             With
             the
             other
             ,
             as
             you
             ioyne
             it
             ,
             it
             is
             absurd
             :
             but
             it
             must
             thus
             be
             ioyned
             ,
             that
             ,
             
               is
               honorable
            
             ,
             be
             repeated
             ;
             
               and
               the
               bed
               vndefiled
               is
               honorable
               .
            
             In
             the
             sentence
             following
             it
             cannot
             be
             vnderstood
             ,
             with
             any
             reason
             ;
             and
             therefore
             the
             c
             vulgar
             Latin
             puts
             in
             sint
             ,
             and
             the
             d
             Rhemists
             English
             ,
             
               let
               be
            
             :
             which
             in
             the
             former
             verse
             neither
             of
             them
             doth
             .
             You
             so
             interpret
             it
             .
          
           
             The
             second
             corruption
             is
             in
             these
             words
             
               (
               among
               all
            
             )
             when
             they
             should
             translate
             
               (
               in
               all
            
             )
             and
             the
             adiectiue
             being
             put
             without
             a
             substantiue
             ,
             must
             in
             true
             construction
             haue
             this
             word
             
               (
               things
            
             )
             ioyned
             with
             it
             ,
             and
             not
             
               (
               men
            
             )
             wherfore
             the
             text
             being
             sincerely
             put
             into
             English
             ,
             it
             would
             carrie
             no
             colour
             of
             their
             error
             :
             For
             the
             Apostles
             saying
             is
             :
             
               Let
               marriage
               be
               honorable
               in
               all
               things
               ,
               and
               the
               bed
               vndefiled
               :
            
             Here
             is
             no
             willing
             of
             any
             man
             to
             marrie
             ,
             but
             only
             a
             commandement
             to
             them
             that
             be
             married
             to
             liue
             honestly
             in
             marriage
             ,
             to
             keepe
             (
             as
             he
             else
             where
             saith
             )
             their
             vessels
             in
             sanctification
             ,
             and
             not
             in
             dishonor
             ,
             and
             then
             shall
             their
             marriage
             be
             honorable
             in
             all
             things
             ,
             that
             is
             ,
             in
             all
             points
             appertaining
             to
             Matrimonie
             :
             So
             that
             now
             you
             see
             that
             M.
             Perkins
             is
             not
             able
             to
             bring
             any
             one
             place
             out
             of
             Scripture
             to
             disproue
             the
             Vow
             of
             chastitie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Adiectiue
             may
             be
             as
             well
             the
             Masculine
             ,
             as
             the
             Newter
             ;
             and
             that
             which
             followeth
             in
             the
             other
             part
             of
             the
             verse
             ,
             of
             whoremongers
             and
             adulterers
             ,
             directs
             vs
             to
             expound
             it
             of
             the
             persons
             .
             So
             doth
             e
             Theophyl
             .
             vnderstand
             it
             .
             
               In
               all
            
             (
             saith
             
               Theophylact
               )
               is
               not
               onely
               in
               men
               of
               riper
               age
               ,
               and
               not
               in
               young
               
               men
               also
               ,
               but
               in
               all
               men
               ,
               or
               in
               all
               meanes
               and
               times
               :
               not
               in
               affliction
               onely
               ,
               and
               in
               rest
               otherwise
               ;
               not
               honourable
               and
               pretious
               in
               this
               part
               ,
               in
               that
               part
               otherwise
               ;
               but
               the
               whole
               throughout
               is
               honourable
               .
            
             So
             that
             both
             your
             cauils
             at
             the
             translation
             are
             vaine
             ,
             and
             the
             sense
             is
             wholy
             for
             vs.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             Scripture
             being
             so
             barren
             for
             him
             ,
             he
             shall
             be
             like
             recompence
             it
             with
             the
             abundant
             testimony
             of
             antiquitie
             ,
             in
             fauour
             of
             his
             cause
             :
             but
             oh
             vnhappy
             chance
             ,
             he
             hath
             cleane
             forgotten
             in
             this
             question
             the
             record
             of
             the
             auncient
             Church
             :
             What
             was
             there
             not
             one
             Father
             ?
             who
             vvith
             
             some
             one
             broken
             fragment
             of
             a
             sentence
             or
             other
             ,
             would
             releeue
             you
             in
             this
             your
             combate
             against
             the
             Vow
             of
             Chastitie
             ?
             I
             will
             help
             you
             to
             one
             ,
             but
             I
             feare
             me
             ,
             you
             will
             scarse
             thanke
             me
             for
             my
             paines
             :
             It
             is
             such
             a
             one
             ,
             as
             is
             neither
             holy
             nor
             father
             ,
             but
             the
             auncient
             Christian
             Epicure
             Jouinian
             ,
             who
             as
             S.
             Augustine
             hath
             recorded
             ,
             and
             Saint
             Ierom
             did
             hold
             that
             
             Virginity
             of
             professed
             persons
             ,
             men
             and
             women
             was
             no
             better
             then
             the
             continencie
             of
             the
             married
             .
             So
             that
             many
             professed
             Virgins
             beleeuing
             him
             did
             marrie
             ,
             yet
             himselfe
             did
             not
             marrie
             ,
             as
             Fryer
             Luther
             did
             ;
             not
             be
             cause
             he
             thought
             chastitie
             should
             be
             rewarded
             in
             the
             life
             to
             come
             ,
             with
             a
             greater
             crowne
             of
             glory
             ;
             but
             because
             it
             was
             fit
             for
             the
             present
             necessity
             ,
             to
             auoid
             the
             troubles
             of
             marriage
             ;
             see
             iust
             the
             very
             opinion
             of
             M.
             Perkins
             and
             our
             Protestants
             .
             But
             this
             heresie
             saith
             S.
             Augustine
             in
             the
             same
             
             place
             ,
             was
             quicklie
             suppressed
             and
             extinguished
             ;
             it
             was
             not
             able
             to
             deceiue
             any
             one
             of
             the
             Priests
             :
             And
             in
             another
             place
             thus
             he
             speaketh
             of
             
               Iouinian
               :
               Holy
               Church
               most
               faithfully
               and
               valiantly
               resisted
               this
               monster
               :
            
             So
             that
             no
             maruaile
             ,
             if
             that
             M.
             Perkins
             could
             find
             smal
             reliefe
             in
             antiquitie
             for
             this
             his
             assertion
             ,
             which
             the
             best
             of
             them
             esteemed
             no
             better
             than
             a
             monstrous
             sacrilegious
             heresie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             But
             the
             Fathers
             are
             not
             for
             vs.
             What
             then
             ?
             is
             nothing
             true
             ,
             that
             cannot
             be
             confirmed
             by
             their
             testimonie
             ?
             Then
             are
             there
             very
             many
             vntruths
             in
             Poperie
             .
             Indeed
             it
             is
             one
             of
             the
             blemishes
             of
             the
             ancient
             writers
             ,
             that
             they
             were
             too
             highly
             conceited
             of
             single
             life
             .
             The
             vse
             whereof
             a
             kinde
             of
             necessitie
             bred
             at
             first
             ,
             by
             reason
             of
             persecution
             ,
             experience
             of
             constant
             profession
             confirmed
             ,
             and
             opinion
             of
             holinesse
             thereupon
             at
             the
             last
             perfected
             :
             so
             that
             it
             is
             not
             to
             be
             lookt
             for
             ,
             that
             antiquitie
             should
             affoord
             vs
             any
             testimonie
             against
             the
             practise
             and
             iudgement
             of
             those
             daies
             .
             And
             yet
             it
             is
             apparant
             in
             those
             places
             I
             alleaged
             before
             ,
             and
             diuers
             other
             ,
             that
             neither
             the
             Clergie
             (
             as
             you
             call
             it
             )
             was
             bound
             to
             make
             any
             such
             vow
             ,
             and
             that
             after
             it
             was
             made
             ,
             it
             was
             held
             a
             lesse
             sinne
             to
             breake
             it
             ,
             than
             to
             continue
             it
             in
             vncleannes
             :
             which
             
          
           
           
             tained
             then
             to
             vow
             ;
             but
             first
             to
             vow
             ,
             and
             then
             to
             looke
             for
             strength
             from
             God
             to
             fit
             vs
             for
             the
             keeping
             of
             our
             vow
             ,
             is
             against
             all
             Diuinitie
             and
             reason
             .
             And
             therefore
             the
             perswasion
             to
             vow
             ,
             vpon
             presumption
             of
             abilitie
             to
             performe
             that
             which
             is
             vowed
             ,
             shewes
             (
             at
             the
             least
             )
             zeale
             without
             knowledge
             ;
             and
             can
             be
             no
             matter
             of
             commendation
             to
             the
             ancient
             Church
             ,
             if
             they
             simply
             allowed
             it
             .
             Howsoeuer
             ,
             they
             were
             farre
             better
             than
             you
             ,
             because
             they
             enioyned
             breach
             of
             vow
             ,
             rather
             than
             encrease
             of
             sinne
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             to
             the
             further
             confirmation
             of
             this
             point
             ,
             let
             vs
             heare
             what
             the
             holy
             Fathers
             teach
             touching
             the
             possibilitie
             of
             this
             Vow
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             labour
             to
             disprooue
             Master
             Perkins
             Antecedent
             ,
             by
             the
             testimonie
             of
             the
             ancient
             writers
             .
             To
             which
             I
             answere
             in
             generall
             ,
             that
             as
             wee
             freely
             acknowledge
             their
             authoritie
             ,
             where
             there
             is
             nothing
             but
             mēs
             authoritie
             to
             be
             waighed
             ;
             so
             we
             account
             it
             lighter
             than
             nothing
             ,
             in
             all
             cases
             contrarie
             to
             Scripture
             :
             such
             as
             we
             can
             prooue
             this
             to
             be
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Tertullian
             neere
             the
             end
             ,
             expounding
             these
             words
             :
             
               He
               that
               can
               take
               ,
               let
               him
               take
               ,
               Chuse
            
             (
             saith
             h●
             )
             
               that
               vvhich
               is
               good
               :
               if
               thou
               say
               thou
               canst
               not
               ,
               it
               is
            
             
             
               because
               thou
               vvilt
               not
               ,
               for
               that
               thou
               mightest
               if
               thou
               vvouldest
               ,
               he
               doth
               declare
               vvho
               hath
               left
               both
               to
               thy
               choise
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             g
             Tertullians
             testimonie
             is
             not
             worth
             the
             answering
             .
             Not
             only
             because
             (
             as
             I
             shewed
             before
             out
             of
             Hilary
             )
             his
             heresie
             discredited
             all
             his
             writings
             ,
             but
             because
             this
             is
             the
             booke
             wherein
             he
             chiefly
             maintaines
             that
             his
             heresie
             ,
             and
             blasphemie
             too
             ;
             accompting
             Montanus
             the
             holy
             Ghost
             ,
             and
             Comforter
             ,
             whom
             our
             Sauiour
             promised
             to
             send
             .
             Vpon
             his
             authoritie
             doth
             Tertullian
             forbid
             second
             marriages
             as
             vncleane
             ,
             and
             brings
             h
             this
             place
             ,
             you
             alleage
             ,
             to
             that
             purpose
             .
             Such
             conscience
             make
             you
             of
             citing
             authorities
             against
             the
             truth
             .
             But
             I
             answere
             Tertullian
             ,
             that
             our
             Sauiour
             hath
             left
             it
             to
             no
             mans
             choise
             ,
             but
             to
             his
             that
             hath
             receiued
             the
             gift
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Origen
             vpon
             the
             same
             place
             ,
             
               He
               that
               vvill
               take
               this
               vvord
               that
               is
               set
               dovvne
               of
               chastitie
               ,
               let
               him
               pray
               for
               it
               ,
               beleeuing
               ●…m
               that
               said
               ,
               aske
               and
               it
            
             
             
               shall
               be
               giuen
               you
               ,
               and
               he
               shall
               receiue
               it
            
             ;
             which
             doth
             plainely
             confute
             M.
             Perkins
             .
             Who
             saith
             ,
             that
             although
             we
             aske
             neuer
             so
             much
             ,
             we
             cannot
             obtaine
             this
             gift
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             
               Tertullian
               Origen
            
             may
             well
             be
             ioyned
             ,
             a
             man
             condemned
             of
             heresie
             ,
             or
             rather
             of
             many
             heresies
             ,
             by
             
               Ierome
               ,
               Austin
               ,
               
               Epiphanius
               ,
               Theophilus
               ,
            
             and
             a
             whole
             Councill
             .
             Further
             ,
             it
             is
             strange
             that
             he
             should
             be
             reported
             to
             haue
             offered
             such
             violence
             to
             his
             owne
             bodie
             ,
             if
             he
             thought
             the
             gift
             of
             continencie
             so
             easie
             to
             be
             obtained
             .
             More
             especially
             I
             say
             that
             i
             Origen
             mistakes
             the
             matter
             .
             For
             our
             Sauiour
             Christ
             bids
             not
             euery
             man
             pray
             for
             it
             that
             will
             haue
             i●
             ,
             but
             him
             to
             take
             it
             that
             can
             ;
             implying
             that
             euery
             one
             cannot
             .
             The
             promise
             is
             of
             things
             needfull
             ,
             such
             is
             not
             continencie
             ;
             nor
             conuenient
             for
             all
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             With
             Origen
             agreeth
             S.
             Ierome
             vpon
             the
             same
             place
             ,
             who
             saith
             ,
             
               It
               is
               giuen
               vnto
               them
               vvho
               haue
               requested
               it
               ;
               vvho
               haue
               desired
               it
               ,
               and
               trauayled
               that
               they
               might
               receiue
               it
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             k
             Ieromes
             authoritie
             is
             in
             it selfe
             more
             worth
             ;
             in
             this
             case
             not
             much
             ;
             because
             hee
             goes
             directly
             against
             our
             Sauiours
             words
             ,
             who
             makes
             it
             a
             gift
             particular
             to
             some
             ,
             and
             not
             once
             mentions
             any
             meanes
             of
             comming
             by
             it
             ,
             but
             bids
             them
             take
             it
             that
             can
             .
             His
             reason
             is
             the
             same
             with
             Origens
             ,
             and
             answered
             before
             :
             yet
             euen
             there
             he
             wils
             all
             men
             to
             consider
             their
             strength
             ,
             whether
             they
             be
             able
             to
             goe
             thorough
             with
             it
             ,
             or
             no.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             same
             Song
             chanteth
             
               Gregory
               Nazianzen
            
             which
             is
             of
             three
             kinds
             
             of
             Eunouchs
             .
          
           
             l
             Nazianzen
             goeth
             somwhat
             further
             ,
             making
             it
             no
             more
             but
             a
             matter
             of
             a
             mans
             owne
             inclination
             .
             
               When
               thou
               hearest
            
             (
             saith
             he
             )
             
               to
               whom
               it
               is
               giuen
               ,
               adde
               ,
               it
               is
               giuen
               to
               them
            
             m
             
               that
               are
               able
               ,
               and
               to
               them
               who
               are
               so
               carried
               by
               the
               inclination
               of
               their
               minde
               .
            
             As
             if
             our
             Sauiour
             had
             said
             ,
             Take
             it
             who
             will
             ,
             not
             who
             can
             ;
             as
             if
             nothing
             wanted
             but
             resolution
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             Chrysostome
             saith
             ,
             it
             is
             possible
             to
             all
             them
             who
             make
             choyse
             of
             it
             :
             and
             further
             addeth
             ,
             that
             our
             Sauiour
             Christ
             himselfe
             doth
             proue
             it
             there
             after
             this
             sort
             :
             
               Thinke
               vvith
               thy selfe
               if
               thou
               haddest
               bin
               by
               nature
               an
               Eunuch
               ,
               or
               by
               the
               malice
               of
               men
               made
               one
               ,
               vvhat
               vvouldest
               thou
               then
               haue
               done
               ,
               vvhen
               thou
               shouldest
               both
               haue
               been
               depriued
               of
               that
               pleasure
               ,
               and
               yet
               not
               haue
               had
               any
               recompence
               for
               thy
               paine
               .
               Therefore
               thanke
               God
               ,
               because
               thou
               shalt
               haue
               a
               great
               revvard
               ,
               and
               a
               glittering
               Crovvne
               ,
               if
               thou
               liue
               so
               as
               they
               must
               doe
               vvithout
               any
               revvard
               :
               yet
            
             (
             saith
             he
             )
             
               thou
               maiest
               do
               it
               more
               easilie
               ,
               safely
               ,
               and
               pleasantly
               ,
               both
               ,
               because
               thou
               art
               fortifi●d
               vvith
               hope
               of
               recompence
               ,
               and
               also
               comforted
               vvith
               a
               vertuous
               conscience
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             n
             Chrysostoms
             Rhetorike
             is
             better
             in
             this
             place
             than
             his
             Logicke
             :
             Our
             Sauiour
             exhorts
             them
             ,
             that
             can
             ,
             to
             take
             it
             ;
             he
             
             saith
             not
             ,
             euery
             man
             that
             will
             may
             .
             Those
             are
             they
             which
             haue
             made
             themselues
             chast
             ,
             who
             hauing
             the
             gift
             of
             continencie
             from
             God
             ,
             vse
             it
             accordingly
             ,
             and
             forbe
             are
             marriage
             ,
             that
             they
             may
             with
             more
             cheerefulnes
             ,
             and
             lesse
             incumbrance
             ,
             serue
             God
             :
             yet
             is
             there
             no
             shadow
             of
             any
             proofe
             in
             this
             place
             ,
             that
             euery
             one
             may
             vow
             continencie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             We
             will
             wrappe
             vp
             this
             point
             with
             S.
             Augustine
             ,
             who
             directly
             confuteth
             M.
             Perkins
             by
             many
             reasons
             and
             exampl●…
             
               Lib.
               2.
               
               De
               ada●…erinis
               coning
               .
               cap.
               12.
               
               Et
               de
               bono
               vid●●●
               .
               ●ap
               .
               ●0
               .
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             And
             vpon
             the
             Psalme
             ,
             an
             hundreth
             thirtie
             seauen
             ,
             he
             yeeldeth
             another
             reason
             ,
             why
             God
             will
             more
             really
             a●…
             them
             ,
             saying
             .
             
               He
               that
               exhorteth
               thee
               to
               Vo●
               ,
               will
               helpe
               thee
               to
               fulfill
               it
               .
            
             All
             which
             heauenly
             Doctrine
             ,
             because
             it
             is
             spiritually
             iudged
             ,
             (
             as
             the
             Apostle
             speaketh
             )
             the
             Carnall
             man
             cannot
             vnderstand
             :
             And
             therefore
             M.
             Perkins
             being
             perswaded
             that
             few
             can
             liue
             chastly
             except
             they
             marrie
             ,
             auoucheth
             that
             this
             Vovv
             ,
             doth
             bring
             forth
             innumerable
             abhominations
             in
             the
             World
             :
             Not
             the
             hundreth
             part
             ,
             so
             many
             as
             the
             fleshly
             Heretikes
             imagine
             ,
             and
             out
             of
             flying
             and
             lying
             tales
             report
             and
             bru●te
             abroad
             :
             Nay
             ,
             I
             dare
             affirme
             ,
             that
             
             let
             the
             authenticall
             Records
             of
             our
             Realme
             be
             well
             perused
             ,
             and
             you
             shall
             find
             more
             lewde
             filthie
             Lecherie
             ,
             to
             haue
             been
             practised
             by
             Ministers
             and
             their
             Wiues
             this
             last
             age
             ,
             than
             was
             in
             a
             thousand
             yeere
             before
             ,
             by
             all
             the
             Catholike
             Priests
             and
             Religious
             persons
             of
             the
             Land.
             
          
           
             There
             is
             not
             a
             word
             of
             this
             place
             ,
             either
             o
             in
             that
             twelfth
             Chapter
             ,
             or
             in
             any
             part
             of
             that
             booke
             :
             how
             then
             doth
             Saint
             Austin
             directly
             confute
             Master
             Perkins
             by
             many
             reasons
             and
             examples
             ?
             The
             question
             propounded
             by
             Pollentius
             ,
             and
             there
             handled
             by
             Austin
             is
             ,
             whether
             the
             Apostle
             1.
             
             Cor.
             7.
             forbid
             her
             to
             marrie
             ,
             who
             is
             departed
             from
             her
             husband
             ,
             though
             not
             because
             of
             fornication
             .
          
           
             In
             p
             the
             other
             place
             Austin
             shewes
             no
             more
             but
             this
             ,
             that
             it
             is
             possible
             to
             refraine
             from
             fornication
             and
             adulterie
             :
             which
             it
             neuer
             came
             into
             our
             minde
             to
             denie
             .
             But
             this
             is
             not
             enough
             to
             chastitie
             and
             continencie
             .
             If
             the
             ancient
             Fathers
             hereto
             fore
             ,
             and
             you
             now
             ,
             count
             al
             them
             chast
             ,
             that
             defile
             not
             their
             bodies
             with
             outward
             vncleannes
             of
             that
             kinde
             ,
             monstrous
             filthinesse
             may
             bee
             chastitie
             .
             But
             admit
             (
             which
             wee
             grant
             may
             be
             ,
             and
             like
             enough
             hath
             been
             in
             many
             carnall
             men
             ,
             yea
             is
             perhaps
             at
             this
             day
             in
             some
             Turkes
             and
             other
             Heathen
             )
             that
             the
             outward
             act
             should
             be
             vtterly
             for
             borne
             ;
             yet
             may
             they
             ,
             that
             so
             forbeare
             ,
             burne
             in
             continuall
             lust
             ,
             and
             
             liue
             in
             the
             breach
             of
             Gods
             Commandements
             .
             What
             doth
             this
             discourse
             of
             Austins
             then
             concerne
             that
             which
             Master
             Perkins
             affirmes
             ,
             when
             he
             is
             readie
             to
             grant
             as
             much
             as
             Austin
             saith
             ,
             and
             yet
             holds
             his
             former
             conclusion
             ,
             that
             chastitie
             and
             continencie
             are
             vertues
             of
             Gods
             speciall
             gift
             ,
             and
             not
             matters
             to
             be
             attained
             to
             by
             euery
             one
             that
             wil
             vow
             to
             continue
             vnmarried
             ,
             in
             hope
             to
             prooue
             able
             to
             keepe
             his
             vow
             ?
          
           
             q
             This
             third
             place
             is
             like
             the
             first
             ,
             alleaged
             by
             you
             ,
             without
             any
             ground
             at
             all
             .
             For
             there
             is
             no
             such
             speech
             in
             that
             Commentarie
             ,
             nor
             any
             occasion
             of
             it
             in
             the
             Psalme
             .
             The
             likeliest
             place
             for
             it
             ,
             in
             his
             exposition
             of
             the
             Psalmes
             ,
             is
             vpon
             the
             r
             75.
             
             Psalme
             ,
             where
             hee
             discourses
             of
             the
             vow
             of
             continencie
             at
             large
             .
             But
             there
             it
             is
             not
             ;
             so
             that
             it
             is
             not
             to
             be
             taken
             for
             Austins
             ,
             till
             you
             bring
             better
             proofe
             that
             it
             is
             his
             .
             If
             I
             would
             answere
             at
             aduenture
             ,
             I
             could
             say
             ,
             that
             God
             exhorts
             none
             to
             this
             vow
             ,
             but
             them
             on
             whom
             he
             hath
             bestowed
             the
             gift
             ,
             and
             they
             haue
             his
             helpe
             to
             fulfill
             that
             they
             haue
             vowed
             .
          
           
             We
             enuie
             not
             this
             your
             speciall
             iudgement
             ,
             nor
             respect
             your
             slanderous
             challenge
             :
             onely
             this
             I
             answere
             ,
             that
             if
             all
             the
             Ministers
             and
             their
             wiues
             ,
             had
             been
             as
             lewd
             ,
             as
             your
             malice
             can
             imagine
             ,
             they
             could
             not
             haue
             come
             neere
             the
             thousand
             part
             of
             that
             filthines
             ,
             which
             your
             Bishops
             ,
             Priests
             ,
             Friers
             and
             Nunnes
             committed
             in
             this
             land
             ,
             by
             record
             of
             popish
             histories
             .
             Yea
             let
             iust
             triall
             be
             made
             ,
             and
             we
             will
             aduenture
             our
             liues
             ,
             that
             time
             for
             time
             ,
             there
             haue
             been
             ,
             since
             the
             renewing
             of
             the
             Gospell
             ,
             more
             and
             more
             beastly
             vncleane
             persons
             ,
             among
             your
             Popes
             ,
             Cardinals
             ,
             Bishops
             ,
             Priests
             ,
             Monkes
             ,
             Friers
             ,
             and
             Nunnes
             ,
             in
             that
             one
             Citie
             of
             Rome
             ,
             than
             among
             al
             the
             Ministers
             ,
             and
             their
             wiues
             ,
             in
             this
             whole
             realme
             of
             England
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Yet
             here
             marke
             in
             what
             manner
             we
             doe
             it
             .
             First
             of
             all
             ,
             though
             wee
             mislike
             the
             vowe
             ;
             yet
             wee
             like
             and
             commend
             single
             life
             .
             Marriage
             indeed
             is
             better
             in
             two
             respects
             :
             first
             ,
             because
             God
             hath
             ordained
             it
             to
             bee
             a
             remedie
             of
             continencie
             to
             all
             such
             persons
             as
             cannot
             containe
             :
             secondly
             ,
             because
             it
             is
             the
             seminarie
             
             both
             of
             Church
             and
             Common-wealth
             ;
             and
             it
             bringeth
             forth
             a
             
               seede
               of
               God
            
             for
             the
             inlarging
             of
             his
             kingdome
             .
             Yet
             single
             life
             in
             them
             that
             haue
             the
             gift
             of
             continencie
             ,
             is
             in
             some
             respects
             to
             bee
             preferred
             .
             First
             ,
             because
             it
             brings
             libertie
             in
             persequution
             .
             Thus
             Paul
             saith
             ,
             1.
             
             Cor.
             7.
             26.
             
             
               I
               suppose
               it
               to
               be
               good
               for
               the
               present
               necessitie
               for
               a
               man
               so
               to
               bee
               .
            
             Secondly
             ,
             because
             it
             frees
             men
             from
             the
             common
             cares
             ,
             molestations
             ,
             and
             distractions
             that
             bee
             in
             the
             familie
             ,
             vers
             .
             2.
             28.
             
             
               Such
               shall
               haue
               trouble
               in
               the
               flesh
               ,
               but
               I
               spare
               you
               .
            
             Thirdly
             ,
             because
             single
             parties
             doe
             commonly
             with
             more
             bodilie
             ease
             and
             libertie
             worship
             God
             :
             it
             beeing
             still
             presupposed
             ,
             that
             they
             haue
             the
             gift
             of
             continencie
             .
             vers
             .
             34.
             
             
               The
               vnmarried
               woman
               careth
               for
               the
               things
               of
               of
               the
               Lord
               ,
               that
               shee
               may
               be
               holy
               both
               in
               bodie
               and
               spirit
               .
            
          
           
             Againe
             ,
             though
             wee
             mislike
             the
             vowe
             ,
             yet
             wee
             hold
             and
             teach
             ,
             that
             men
             or
             women
             being
             assured
             that
             they
             haue
             the
             gift
             of
             continencie
             ,
             may
             constantly
             resolue
             and
             purpose
             with
             themselues
             to
             liue
             and
             lead
             a
             single
             life
             .
             1.
             
             Cor.
             7.
             38.
             
             
               Hee
               that
               standeth
               firme
               in
               his
               owne
               heart
               that
               hee
               hath
               no
               neede
               ,
               but
               hath
               power
               of
               his
               owne
               will
               ,
               and
               hath
               so
            
             decreed
             in
             his
             heart
             
               that
               he
               will
               keepe
               his
               virginitie
               ,
               he
               doth
               well
               .
            
             And
             wee
             imbrace
             the
             saying
             of
             Theodoret
             on
             1.
             
             Tim.
             cap.
             4.
             
               for
               he
               doth
               not
            
             (
             saith
             he
             )
             
               blame
               single
               life
               ,
               or
               continencie
               ,
               but
               he
               accuseth
               them
               that
               by
            
             law
             enacted
             compel
             
               men
               to
               follow
               these
            
             .
             And
             men
             made
             themselues
             chast
             for
             the
             kingdome
             of
             heauen
             ,
             Matth.
             19.
             12.
             not
             by
             vowe
             ,
             but
             by
             a
             purpose
             of
             heart
             ,
             which
             is
             farre
             lesse
             then
             a
             vow
             ,
             and
             may
             be
             changed
             vpon
             occasion
             ,
             where
             as
             a
             vow
             cannot
             ,
             vnlesse
             it
             doe
             euidently
             appeare
             to
             bee
             vnlawfull
             .
          
           
           
             Thirdly
             ,
             for
             such
             persons
             as
             are
             able
             to
             containe
             ,
             to
             liue
             single
             for
             the
             endes
             before
             named
             ,
             indeede
             we
             hold
             it
             to
             bee
             no
             counsell
             of
             perfection
             ;
             yet
             doe
             wee
             not
             denie
             it
             to
             bee
             a
             counsell
             of
             expedience
             ,
             o●
             outward
             ease
             :
             according
             to
             that
             which
             Paul
             saith
             ,
             vers
             .
             25.
             
             
               I
               giue
               mine
               aduise
            
             ,
             —
             and
             ,
             35.
             
             
               I
               speake
               this
               for
               your
               commoditie
               not
               to
               intangle
               you
               in
               a
               snare
               .
            
          
           
             Lastly
             ,
             we
             thinke
             that
             if
             any
             hauing
             the
             gift
             of
             continencie
             ,
             doe
             make
             a
             vow
             to
             liue
             single
             ,
             and
             yet
             afterward
             marrie
             (
             the
             said
             gift
             remaining
             )
             they
             haue
             sinned
             .
             Yet
             not
             because
             they
             are
             married
             ,
             but
             because
             their
             vowe
             is
             broken
             .
             And
             thus
             said
             Augustine
             of
             widowes
             that
             married
             after
             their
             vow
             .
             
               lib.
               de
               bono
               viduit
               ,
               c.
            
             9.
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             may
             serue
             for
             a
             reproofe
             of
             all
             that
             M.
             Perkins
             obiecteth
             against
             the
             Vovv
             of
             chastitie
             :
             aftervvard
             ,
             the
             man
             vvould
             somewhat
             reason
             the
             matter
             by
             shevving
             hovv
             he
             condemneth
             not
             chastitie
             :
             yet
             saith
             ,
             that
             Marriage
             is
             better
             than
             it
             ,
             in
             two
             respects
             .
             If
             Iouinian
             was
             reputed
             by
             the
             learnedst
             and
             holiest
             Fathers
             (
             a
             Christian
             Epicure
             and
             a
             Monster
             )
             because
             he
             durst
             make
             marriage
             equall
             vvith
             Virginitie
             :
             What
             shall
             this
             
             man
             be
             who
             saith
             it
             is
             better
             ?
             His
             reasons
             are
             so
             childish
             ,
             that
             by
             the
             like
             you
             may
             proue
             ,
             durt
             to
             be
             better
             then
             gold
             :
             vvherefore
             I
             vvill
             not
             stand
             vpon
             them
             .
          
           
             He
             neuerthelesse
             aftervvard
             concludeth
             ,
             that
             one
             may
             purpose
             constantly
             vvith
             himselfe
             to
             lead
             a
             single
             life
             ,
             but
             so
             as
             he
             may
             change
             vpon
             occasion
             ,
             and
             this
             to
             be
             a
             counsell
             of
             expedience
             ,
             but
             not
             of
             perfection
             .
          
           
             Lastly
             ,
             that
             if
             any
             hauing
             the
             gift
             of
             continencie
             ,
             do
             Vovv
             ,
             and
             atfervvard
             mar●ie
             (
             the
             gift
             remaining
             )
             they
             haue
             sinned
             ,
             vvhich
             is
             flat
             against
             his
             ovvne
             second
             rule
             ,
             vvhich
             prohibits
             vs
             to
             leese
             our
             libertie
             ,
             and
             to
             make
             any
             thing
             vnlavvfull
             in
             conscience
             ,
             vvhich
             Christian
             Religion
             leaueth
             at
             libertie
             .
          
           
             Novv
             to
             supplie
             M.
             Perkins
             his
             default
             ,
             vvho
             vvas
             accustomed
             to
             rehearse
             ,
             although
             many
             times
             vntowardly
             ,
             yet
             lightlie
             alvvaies
             some
             reasons
             for
             the
             Catholike
             partie
             ;
             vvhich
             in
             this
             question
             he
             hath
             vvholie
             omitted
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             that
             will
             but
             reade
             what
             Master
             Perkins
             writes
             ,
             and
             what
             you
             answere
             ,
             shall
             see
             a
             true
             image
             of
             popish
             dealing
             ,
             whereby
             you
             slubber
             ouer
             the
             matter
             ,
             to
             which
             you
             know
             not
             what
             to
             say
             .
             Is
             it
             a
             wrong
             to
             single
             life
             ,
             or
             virginitie
             ,
             to
             
             hold
             that
             marriage
             in
             some
             respect
             is
             better
             then
             it
             ?
             I
             will
             go
             further
             then
             Master
             Perkins
             hath
             done
             ,
             and
             not
             doubt
             to
             affirme
             ,
             that
             it
             is
             simply
             better
             then
             virginitie
             :
             my
             reason
             is
             ,
             that
             it
             belongs
             to
             the
             perfection
             of
             humaine
             nature
             ,
             that
             there
             should
             be
             continuance
             and
             multiplying
             of
             the
             kind
             by
             propagation
             :
             beside
             ,
             God
             appointed
             it
             as
             an
             especiall
             blessing
             for
             Adam
             ,
             when
             he
             was
             in
             Gods
             especiall
             fauour
             But
             if
             that
             estate
             be
             worse
             then
             the
             single
             life
             ,
             in
             which
             he
             liued
             before
             ,
             God
             did
             not
             blesse
             ,
             but
             punish
             him
             rather
             by
             that
             change
             :
             therefore
             marriage
             simply
             is
             better
             .
             But
             that
             virginitie
             might
             haue
             his
             due
             ,
             Master
             Perkins
             sets
             downe
             presently
             after
             ,
             three
             respects
             ,
             wherein
             it
             is
             to
             be
             preserred
             before
             marriage
             ,
             all
             which
             you
             do
             not
             once
             name
             .
          
           
             Those
             Christian
             Fathers
             dealt
             vnchristianly
             with
             Iouinian
             ,
             who
             ascribed
             as
             much
             to
             virginitie
             as
             our
             Sauiour
             Christ
             ,
             or
             his
             Apostles
             gaue
             to
             it
             in
             any
             place
             of
             Scripture
             ,
             according
             to
             that
             conclusion
             of
             s
             Theodoret
             ,
             who
             ends
             his
             discourse
             of
             virginitie
             with
             these
             words
             ,
             
               Such
               things
               we
               haue
               receiued
               ,
               being
               appointed
               and
               decreed
               by
               men
               endued
               with
               the
               knowledge
               of
               heauenly
               things
               ,
               which
               are
               such
               ,
               as
               do
               not
               accuse
               marriage
               ,
               but
               exhort
               vs
               to
               a
               life
               void
               of
               cares
               .
            
             This
             Iouinian
             acknowledged
             ,
             and
             worthily
             denied
             all
             difference
             of
             merit
             betwixt
             a
             married
             and
             single
             life
             ,
             which
             no
             enemy
             of
             Iouinian
             can
             disproue
             ,
             no
             more
             can
             you
             Master
             Perkins
             reasons
             ,
             though
             you
             disgrace
             them
             all
             you
             can
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             vvill
             briefelie
             proue
             by
             an
             argument
             or
             tvvo
             ,
             that
             it
             is
             both
             lavvfull
             and
             verie
             commendable
             for
             men
             and
             vvomen
             of
             ripe
             yeeres
             ,
             and
             consideration
             
             hauing
             vvell
             tried
             their
             ovvne
             aptnesse
             to
             Vovv
             virginitie
             ;
             if
             by
             good
             inspirations
             ,
             they
             be
             thereunto
             invvardly
             called
             .
             My
             first
             reason
             is
             this
             ,
             that
             vvhich
             is
             more
             pleasant
             and
             gratefull
             vnto
             God
             ,
             may
             verie
             vvell
             be
             Vovved
             to
             him
             ,
             but
             Virginitie
             is
             more
             acceptable
             to
             God
             then
             marriage
             .
             The
             first
             proposition
             is
             manifest
             ,
             and
             hath
             no
             other
             exception
             against
             it
             ,
             but
             that
             vvhich
             before
             is
             confuted
             ,
             to
             vvit
             ,
             if
             vve
             be
             able
             to
             performe
             it
             .
             The
             second
             is
             denied
             by
             them
             ,
             vvhich
             vve
             proue
             in
             expresse
             tearmes
             out
             of
             S.
             
               Paul.
               He
               that
               ioyneth
               his
               Virgin
               doth
               vvell
               ,
               but
               he
               that
               ioyneth
               her
               not
               ,
               doth
               better
               :
            
             and
             againe
             of
             Widdowes
             :
             
               They
               shall
               be
               more
            
             
             
               happie
               by
               S.
               Pauls
               iudgement
               ,
               if
               they
               remaine
               vnmarried
               :
            
             This
             may
             be
             confirmed
             our
             of
             
               Esay
               ,
               Where
               God
               promiseth
               the
               Eunuch
               that
               holdeth
               greatlie
               of
               the
               thing
               that
               pleaseth
               him
               ,
               that
               he
               vvill
               giue
               him
               in
               his
               houshold
               ,
               and
               vvithin
               his
               vvalles
               a
               better
               heritage
               and
               name
               ,
               than
               if
               they
               had
               bin
               called
               
               sonnes
               and
               daughters
               .
               I
               vvill
            
             (
             saith
             God
             )
             
               giue
               them
               an
               euerlasting
               name
            
             .
             And
             also
             ,
             out
             of
             the
             booke
             of
             Wisdome
             ,
             
               Blessed
               is
               the
               Eunuch
               which
               hath
            
             
             
               vvrought
               no
               vnrighteousnesse
               ,
               &c.
               
               For
               vnto
               him
               shall
               be
               giuen
               the
               speciall
               gift
               of
               faith
               ,
               and
               the
               most
               acceptable
               portion
               in
               our
               Lords
               Temple
               :
               for
               glorious
               is
               the
               fruit
               of
               God
               :
            
             Which
             is
             also
             plainlie
             taught
             in
             the
             Reuelations
             ,
             Where
             it
             is
             said
             ,
             that
             
               no
               man
               could
               sing
               that
               song
               but
            
             14400.
             and
             the
             cause
             
             is
             set
             dovvne
             ,
             
               These
               be
               they
               vvhich
               haue
               not
               been
               defiled
               vvith
               vvomen
               ,
               for
               they
               are
               Virgins
               .
            
             To
             these
             latter
             places
             ,
             M.
             Perkins
             anivvereth
             page
             24●
             .
             that
             to
             the
             Eunuch
             is
             promised
             a
             greater
             revvard
             ;
             but
             ,
             not
             because
             of
             his
             chastity
             ,
             but
             because
             he
             keepeth
             the
             Lords
             Sabbath
             and
             couenant
             .
             but
             this
             is
             said
             vnaduisedly
             ;
             for
             to
             all
             others
             that
             keepe
             Gods
             commanments
             ;
             shall
             be
             giuen
             a
             heauenly
             revvard
             :
             but
             vvhy
             shall
             they
             haue
             a
             better
             heritage
             ,
             and
             more
             acceptable
             portion
             than
             others
             ,
             but
             because
             of
             their
             speciall
             prerogatiue
             of
             chastity
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             What
             needs
             that
             be
             prooued
             which
             wee
             graunt
             ?
             it
             is
             questionles
             lawfull
             for
             such
             as
             being
             free
             ,
             find
             themselues
             fitted
             by
             God
             to
             single
             life
             ,
             to
             resolue
             vpon
             the
             continuance
             of
             it
             as
             long
             as
             they
             shall
             be
             in
             that
             case
             .
             But
             I
             doubt
             your
             reasons
             are
             scarce
             good
             .
             The
             first
             hath
             a
             suspitious
             assumption
             ,
             because
             it
             implies
             that
             single
             life
             of
             it selfe
             should
             please
             God
             better
             then
             marriage
             ,
             which
             t
             I
             haue
             shewed
             to
             be
             false
             .
             To
             your
             proofe
             I
             answere
             ,
             that
             the
             happines
             the
             Apostle
             speakes
             of
             is
             that
             which
             u
             Theodoret
             names
             ,
             viz.
             being
             without
             care
             ,
             and
             hauing
             more
             free
             liberty
             to
             serue
             God
             ,
             as
             he
             prooues
             out
             of
             the
             Apostle
             himselfe
             ,
             who
             sheweth
             by
             his
             whole
             discourse
             ,
             that
             he
             prefers
             that
             single
             life
             before
             the
             married
             ,
             only
             in
             regard
             of
             the
             present
             times
             ,
             and
             opportunitie
             of
             seruing
             God
             generally
             .
             This
             x
             (
             saith
             he
             )
             
               is
               good
               for
               the
               present
               necessitie
               ,
            
             vers
             .
             26.
             
               such
               shall
               haue
               trouble
               in
               the
               flesh
               .
               I
               would
               haue
               you
               without
               care
               .
               The
               vnmarried
               careth
               for
               the
               things
               of
               the
               Lord.
            
             That
             of
             y
             Esay
             prooues
             nothing
             to
             the
             purpose
             ,
             for
             the
             Prophet
             speakes
             not
             of
             them
             that
             had
             made
             any
             vow
             of
             continencie
             ,
             but
             of
             such
             as
             were
             made
             Eunuches
             by
             men
             against
             their
             wils
             ,
             to
             whom
             he
             makes
             promise
             ,
             not
             for
             their
             continencie
             ,
             which
             was
             no
             way
             voluntary
             ,
             but
             for
             their
             keeping
             of
             his
             Sabbaths
             ,
             and
             choosing
             the
             thing
             that
             pleaseth
             him
             ,
             and
             taking
             hold
             of
             his
             couenant
             .
             
               The
               Eunuch
               ,
               and
               the
               Gentile
            
             (
             saith
             z
             
               Lyra
               )
               comming
               to
               faith
               ,
               shall
               obtaine
               as
               much
               grace
               and
               glory
               (
               other
               things
               alike
            
             
          
           
           
             Now
             these
             young
             Widdows
             ,
             if
             the
             Protestants
             doctrine
             were
             true
             ,
             not
             hauing
             the
             gift
             of
             continencie
             ,
             did
             very
             well
             to
             marrie
             ,
             and
             were
             in
             no
             sort
             bound
             to
             keepe
             their
             Vowes
             ,
             which
             vvas
             not
             in
             their
             povver
             :
             But
             the
             Apostle
             doth
             not
             acquit
             them
             of
             their
             Vow
             ,
             but
             teacheth
             that
             they
             were
             bound
             to
             keepe
             it
             ;
             in
             that
             he
             pronounceth
             damnation
             to
             them
             if
             they
             marry
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             must
             be
             prooued
             that
             there
             was
             such
             a
             vow
             made
             to
             Christ
             ,
             before
             it
             can
             be
             truly
             affirmed
             that
             the
             o
             Apostle
             speakes
             of
             it
             in
             this
             place
             .
             The
             first
             faith
             ,
             or
             vow
             of
             a
             Christian
             to
             God
             ,
             is
             that
             generall
             promisse
             of
             obedience
             in
             Baptisme
             ,
             or
             the
             vndertaking
             of
             the
             profession
             of
             Christianitie
             ,
             as
             it
             appeareth
             by
             p
             Ierome
             speaking
             of
             Marcion
             and
             Basilides
             ,
             two
             infamous
             hereticks
             ,
             
               they
               are
               not
               worthie
               of
               credit
            
             (
             saith
             
               Ierome
               )
               they
               haue
               forsaken
               their
               first
               faith
               .
            
             But
             if
             you
             will
             needs
             referre
             this
             to
             the
             matter
             there
             particularly
             in
             question
             ,
             the
             fault
             is
             ,
             not
             leauing
             to
             be
             a
             widow
             ,
             but
             forsaking
             the
             calling
             in
             the
             Church
             ,
             which
             they
             had
             of
             their
             own
             will
             vndertaken
             .
             This
             necessarily
             ensued
             vpon
             their
             marriage
             ,
             because
             only
             widowes
             had
             that
             office
             of
             looking
             to
             the
             poore
             and
             diseased
             .
             It
             is
             farther
             to
             be
             obserued
             ,
             that
             the
             Apostle
             seemes
             to
             lay
             the
             fault
             vpon
             their
             wilfull
             wantonnes
             ,
             and
             not
             to
             graunt
             that
             there
             was
             any
             necessitie
             of
             vsing
             marriage
             for
             a
             remedie
             :
             when
             such
             a
             case
             falls
             out
             ,
             it
             is
             the
             iudgement
             of
             the
             auntient
             writers
             ,
             that
             it
             is
             better
             to
             marry
             ,
             then
             to
             continue
             in
             vncleanes
             .
             
               Wee
               must
            
             (
             saith
             q
             
               Ierome
               )
               plainely
               charge
               vowed
               virgins
               ,
               whose
               behauiour
               defames
               ,
               and
               shames
               the
               holy
               purpose
               of
               virgins
               ,
               and
               the
               glory
               of
               the
               heauenly
               and
               angelicall
               family
               ,
               that
               either
               they
               marry
               if
               they
               cannot
               conteine
               ,
               or
               conteine
               ,
               if
               they
               will
               not
               marry
               .
               They
               marry
               not
            
             (
             saith
             r
             
               Austin
               )
               because
               they
               cannot
               without
               rebuke
               ,
               yet
               better
               were
               it
               for
               them
               to
               marry
               ,
               then
               to
               burne
               .
               It
               may
               happen
            
             (
             saith
             s
             
               Thomas
               )
               that
               in
               some
               case
               a
               vow
               may
               be
               either
               vtterly
               ill
               ,
               or
               vnprofitable
               ,
               or
               an
               hinderance
               vnto
               some
               other
               good
               thing
               of
               greater
               waight
               .
               And
               therefore
               it
               must
               of
               necessitie
               be
               determined
               ,
               that
               in
               such
               a
               case
               a
               vow
               ought
               not
               to
               be
               kept
               .
               An
               adulterers
               case
            
             (
             saith
             t
             
               Cyprian
               )
               is
               worse
               then
               his
               that
               hath
               betrayed
               the
               faith
               .
            
             And
             Ambrose
             ,
             when
             he
             had
             said
             that
             
               a
               vowed
               virgin
               ,
               if
               she
               haue
               a
               mind
               to
               marry
               ,
               committeth
               adultery
               ,
               and
               is
               made
               the
               
               handmaid
               of
               death
            
             ;
             yet
             addes
             afterwards
             ,
             that
             
               she
               is
               twice
               an
               adulteresse
               ,
               which
               is
               defiled
               with
               secret
               and
               priuie
               filthines
               ,
               faining
               her selfe
               to
               be
               that
               which
               indeed
               she
               is
               not
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Thirdly
             ,
             the
             example
             of
             our
             heauenly
             Sauiour
             ,
             who
             would
             neuer
             marrie
             :
             
             and
             of
             the
             blessed
             Virgin
             S.
             Mary
             ,
             vvho
             Vovved
             perpetuall
             Virginitie
             .
             And
             of
             the
             glorious
             Apostles
             ,
             as
             who
             S.
             ●rome
             vvitnesseth
             ,
             vvere
             in
             part
             Virgins
             ;
             and
             all
             after
             their
             follovving
             of
             Christ
             ,
             abstained
             from
             the
             company
             of
             their
             Wiues
             .
             And
             of
             the
             best
             Christians
             in
             the
             purest
             antiquitie
             ,
             vvho
             as
             Iustinas
             ,
             one
             of
             the
             auncientest
             Greeke
             Authors
             among
             Christians
             :
             And
             Tertullian
             his
             peere
             among
             the
             Latins
             ,
             doe
             testifie
             ,
             did
             liue
             perpetuall
             Virgins
             .
          
           
             Out
             of
             these
             examples
             ,
             vve
             frame
             this
             Argument
             .
          
           
             Our
             Captaines
             and
             ring-leaders
             ,
             vvho
             knew
             well
             which
             vvas
             the
             best
             vvay
             ;
             and
             whose
             examples
             vve
             are
             to
             follovv
             as
             neere
             as
             vve
             can
             ,
             Vovving
             Virginity
             :
             vve
             must
             needs
             esteeme
             that
             state
             for
             more
             perfect
             ,
             speciallie
             ,
             vvhen
             as
             the
             single
             man
             careth
             only
             hovv
             to
             please
             God
             ,
             that
             to
             be
             holy
             in
             bodie
             and
             mind
             (
             as
             the
             Apostle
             writs
             )
             vvhen
             as
             the
             married
             are
             choked
             vvith
             cares
             of
             this
             vvorld
             .
             And
             vnlesse
             a
             man
             had
             made
             a
             league
             vvith
             hell
             ,
             or
             vvere
             as
             blind
             as
             a
             Beetle
             ,
             hovv
             can
             he
             euer
             persvvade
             himselfe
             ,
             that
             to
             vvallovv
             in
             fleshly
             pleasure
             and
             satisfying
             of
             the
             beastly
             apperites
             ,
             is
             as
             gratefull
             to
             God
             ,
             as
             to
             conquere
             and
             subdue
             them
             by
             Fasting
             and
             Prayer
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Our
             captaines
             and
             ringleaders
             say
             you
             vowed
             virginitie
             ,
             therefore
             we
             must
             needs
             thinke
             the
             state
             of
             virginitie
             more
             perfect
             then
             that
             of
             marriage
             .
             First
             I
             denie
             your
             antecedent
             ,
             neither
             our
             Sauiour
             ,
             nor
             his
             mother
             ,
             nor
             his
             Apostles
             vowed
             virginitie
             ;
             prooue
             it
             of
             any
             of
             them
             if
             you
             can
             .
             Indeede
             our
             Sauiour
             was
             neuer
             married
             ,
             and
             all
             men
             may
             easily
             see
             it
             was
             no
             way
             fit
             he
             should
             be
             .
             His
             mother
             was
             ,
             and
             therefore
             questionles
             neuer
             made
             any
             such
             vow
             of
             single
             life
             ,
             though
             we
             beleeue
             that
             (
             as
             it
             was
             very
             fit
             it
             should
             be
             )
             she
             continued
             a
             virgin
             till
             her
             death
             .
             That
             some
             of
             the
             Apostles
             had
             wiues
             ,
             it
             is
             apparant
             by
             scripture
             ;
             that
             they
             kept
             them
             after
             their
             office
             vndertaken
             ,
             it
             is
             more
             then
             likely
             ,
             by
             u
             the
             like
             warrant
             of
             scripture
             ,
             whatsoeuer
             some
             haue
             thought
             ,
             without
             any
             sufficient
             ground
             of
             reason
             or
             authoritie
             to
             the
             contrarie
             .
             
               Peter
               and
               Philip
            
             (
             saith
             x
             Clement
             of
             
               Alexandria
               )
               had
               children
               ;
               Philip
               also
               bestowed
               his
               daughters
               in
               marriage
               ;
               and
               Paul
            
             y
             
               is
               not
               afraid
               in
               a
               certaine
               Epistle
               of
               his
               to
               mention
               his
               wife
               ,
               whom
               he
               did
               not
               leade
               about
               with
               him
               ,
               because
               he
            
             z
             
               had
               no
               
               neede
               of
               any
               great
               seruice
               .
            
             Your
             consequence
             also
             is
             very
             weake
             .
             They
             were
             virgins
             ,
             therefore
             it
             was
             a
             state
             of
             greater
             perfection
             .
             It
             was
             more
             fit
             for
             those
             times
             ,
             and
             their
             occasions
             ;
             yea
             we
             graunt
             it
             is
             a
             freer
             kind
             of
             life
             for
             Gods
             seruice
             ,
             and
             therefore
             they
             that
             can
             liue
             so
             ,
             do
             well
             to
             vse
             that
             their
             libertie
             :
             but
             this
             prooues
             not
             ,
             that
             single
             life
             is
             simply
             better
             then
             marriage
             .
             That
             which
             you
             adde
             ,
             
               of
               wallowing
               in
               filthie
               pleasure
               ,
               and
               satisfying
               of
               the
               beastly
               appetites
               ,
            
             bewraies
             the
             beastlie
             opinion
             you
             haue
             of
             marriage
             ,
             and
             shewes
             ,
             that
             you
             would
             be
             filthy
             ,
             though
             you
             were
             married
             :
             what
             you
             are
             now
             as
             I
             know
             not
             ,
             so
             I
             will
             not
             iudge
             .
             But
             this
             I
             will
             say
             ,
             that
             few
             or
             no
             married
             men
             liue
             so
             vnchastlie
             and
             abhominablie
             ,
             as
             a
             many
             of
             your
             vowed
             virgins
             haue
             done
             ,
             by
             record
             of
             your
             owne
             stories
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Finally
             ,
             if
             S.
             Paul
             giue
             counsell
             to
             the
             married
             ,
             to
             conteine
             during
             the
             time
             of
             Prayer
             ,
             Priests
             and
             religious
             (
             that
             must
             alvvaies
             be
             in
             a
             readines
             to
             minister
             the
             Sacraments
             ,
             and
             to
             thinke
             vpon
             such
             things
             as
             belong
             vnto
             our
             Lord
             )
             are
             therefore
             vpon
             a
             great
             consideration
             bound
             to
             perpetuall
             chastitie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             Apostle
             giueth
             no
             such
             counsaile
             ,
             but
             forbids
             the
             married
             the
             restraining
             of
             each
             others
             companie
             ,
             except
             it
             be
             for
             a
             time
             ,
             that
             they
             may
             giue
             themselues
             to
             fasting
             and
             prayer
             .
             The
             reason
             is
             ,
             that
             at
             such
             speciall
             times
             ,
             speciall
             humiliation
             is
             requisite
             ,
             to
             which
             the
             forbearing
             all
             kind
             of
             lawfull
             pleasure
             is
             a
             principall
             furtherance
             ;
             otherwise
             ,
             the
             moderate
             vse
             of
             marriage
             is
             no
             hinderance
             to
             any
             dutie
             either
             of
             Christianitie
             ,
             or
             the
             Ministrie
             ,
             but
             a
             speciall
             meanes
             to
             preserue
             necessarie
             Chastitie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             We
             vvill
             close
             vp
             this
             point
             vvith
             some
             sentences
             taken
             out
             of
             the
             auncient
             Fathers
             ,
             in
             praise
             of
             Virginity
             ,
             vvhich
             Master
             Perkins
             in
             all
             this
             question
             vouchsafeth
             scarce
             once
             to
             name
             ,
             as
             though
             Virgins
             and
             Virginitie
             vvere
             no
             English
             vvords
             ,
             or
             not
             as
             plaine
             as
             continencie
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Wee
             acknowledge
             that
             virginitie
             ,
             where
             it
             is
             pure
             ,
             as
             it
             ought
             to
             be
             ,
             is
             worthie
             of
             very
             singular
             commendation
             :
             but
             it
             consists
             not
             onely
             in
             abstaining
             from
             the
             outward
             act
             of
             marriage
             .
             Master
             Perkins
             did
             very
             well
             approue
             both
             of
             the
             thing
             and
             the
             word
             :
             but
             because
             it
             was
             not
             general
             enough
             for
             this
             question
             ,
             as
             not
             reaching
             to
             all
             that
             were
             single
             ,
             he
             
             rather
             chose
             to
             vse
             the
             word
             continencie
             ,
             being
             of
             larger
             extent
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             S.
             
               Cyprian
               ,
               De
               habitu
               Virginum
            
             :
             Intitleth
             Virgins
             to
             be
             the
             most
             noble
             and
             glorious
             person
             of
             Christs
             flocke
             :
             and
             addeth
             ,
             that
             they
             shall
             receiue
             of
             God
             the
             highest
             revvard
             and
             greatest
             recompence
             .
          
           
             Saint
             Chrysostome
             saith
             ,
             Virginitie
             to
             be
             the
             top
             of
             perfection
             ,
             and
             the
             
             highest
             typ
             of
             vertue
             .
          
           
             And
             
               Athanasius
               ,
               De
               Virginitate
            
             ;
             in
             the
             end
             bursteth
             out
             into
             these
             vvords
             :
             O
             Virginitie
             ,
             a
             treasure
             that
             vvasteth
             not
             ,
             a
             garland
             that
             wythereth
             not
             ;
             the
             Temple
             of
             God
             ,
             the
             Palace
             of
             the
             Holy
             Ghost
             ,
             a
             pretious
             stone
             ,
             whose
             price
             is
             vnknown
             to
             the
             vulgar
             ,
             the
             ioy
             of
             the
             Prophets
             ,
             the
             glory
             of
             the
             Apostles
             ,
             the
             life
             of
             Angels
             ,
             the
             Crovvne
             of
             Saints
             .
          
           
             S.
             
               Ambrose
               Lib.
               1.
               de
               Virginibus
               paulo
               post
               init
               .
            
             Virginity
             is
             a
             principall
             vertue
             ,
             and
             not
             therefore
             commendable
             that
             it
             is
             found
             in
             Martyrs
             ,
             but
             because
             it
             maketh
             Martyrs
             :
             Who
             can
             with
             humane
             vvit
             comprehend
             it
             vvhich
             nature
             doth
             not
             hold
             vvithin
             her
             lavves
             ,
             it
             hath
             fetched
             out
             of
             Heauen
             that
             it
             might
             imitate
             on
             Earth
             :
             neither
             vnsitly
             hath
             it
             sought
             a
             manner
             of
             life
             in
             heauen
             ,
             vvhich
             hath
             found
             a
             spouse
             for
             her
             in
             heauen
             .
          
           
             This
             surmounting
             the
             clouds
             ,
             the
             starres
             and
             Angels
             hath
             found
             the
             vvord
             of
             God
             in
             the
             bosome
             of
             his
             Father
             ;
             &c.
             
             See
             vvho
             list
             to
             reade
             more
             to
             this
             purpose
             the
             rest
             of
             the
             Fathers
             in
             their
             vvorkes
             of
             Virginitie
             ;
             of
             vvhich
             most
             of
             them
             haue
             vvritten
             .
             And
             S.
             Ierome
             ,
             who
             is
             behind
             none
             of
             the
             rest
             ,
             in
             his
             bookes
             against
             Iouinian
             and
             Heluidius
             ,
             all
             vvhich
             doe
             most
             diligently
             exhort
             to
             Vovv
             Virginitie
             ;
             do
             teach
             hovv
             to
             keepe
             it
             ,
             and
             most
             vehemently
             inueigh
             against
             all
             them
             that
             do
             breake
             it
             .
             And
             if
             any
             be
             so
             mad
             as
             to
             credit
             rather
             our
             fleshly
             ministers
             ,
             than
             all
             that
             honorable
             and
             holy
             senate
             of
             the
             auncient
             Fathers
             ,
             he
             deserueth
             to
             liue
             and
             die
             in
             perpetuall
             darknesse
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             this
             matter
             I
             haue
             stayed
             some-vvhat
             longer
             ,
             because
             our
             carnall
             
             teachers
             ,
             vvith
             the
             levvde
             example
             of
             their
             dissolute
             Disciples
             ,
             haue
             corrupted
             ourage
             vvith
             fleshly
             and
             beastly
             libertie
             :
             In
             the
             other
             points
             ,
             I
             vvi●l
             recompence
             it
             with
             breuitie
             .
          
           
             These
             hyperbolicall
             commendations
             of
             virginitie
             shew
             the
             opinion
             of
             some
             ancient
             writers
             concerning
             it
             ,
             but
             prooue
             nothing
             .
             We
             disswade
             no
             man
             from
             continuing
             a
             single
             life
             ,
             so
             hee
             bee
             able
             to
             ouercome
             that
             burning
             ,
             which
             the
             Apostle
             condemnes
             :
             yea
             rather
             wee
             exhort
             them
             ,
             that
             haue
             the
             gift
             ,
             to
             vse
             it
             .
             But
             we
             denie
             ,
             either
             that
             all
             haue
             it
             ,
             or
             that
             they
             which
             haue
             it
             doe
             please
             God
             any
             more
             by
             the
             vse
             of
             it
             ,
             that
             they
             that
             haue
             it
             not
             ;
             but
             as
             they
             employ
             it
             to
             the
             better
             ,
             and
             more
             free
             seruing
             of
             God.
             
          
           
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             second
             ,
             is
             the
             vow
             of
             pouertie
             and
             Monasticall
             life
             ,
             in
             which
             men
             bestow
             all
             they
             haue
             on
             the
             poore
             :
             and
             giue
             themselues
             wholy
             and
             onely
             to
             prayer
             and
             fasting
             .
             This
             vowe
             is
             against
             the
             will
             of
             God.
             Act.
             20.
             35.
             
             
               It
               is
               a
               more
               blessed
               thing
               to
               giue
               then
               to
               receiue
               .
            
             Pro.
             28.
             7.
             
             
               Giue
               me
               neither
               riches
               nor
               pouerty
               .
            
             Deut.
             28.
             22.
             
             
               Pouertie
               is
               numbred
            
             among
             
               the
               curses
               of
               the
               law
            
             :
             none
             whereof
             are
             to
             be
             vowed
             .
             And
             it
             is
             the
             rule
             of
             the
             holy
             Ghost
             ,
             2.
             
             Thess.
             3.
             10.
             
             
               He
               that
               will
               not
               labour
            
             ,
             namely
             ,
             in
             some
             speciall
             and
             warrantable
             calling
             ,
             
               must
               not
               eate
            
             .
             And
             vers
             .
             12.
             
             
               I
               exhort
               that
               they
               worke
               with
               quietnes
               and
               eate
               their
               owne
               bread
               .
            
             Now
             when
             as
             men
             liue
             apart
             from
             others
             ,
             giuing
             themselues
             onely
             to
             prayer
             and
             fasting
             ,
             they
             liue
             in
             no
             calling
             .
             And
             it
             is
             against
             the
             generall
             vowe
             made
             in
             Baptisme
             ,
             because
             it
             freeth
             men
             from
             sundrie
             duties
             of
             the
             morall
             law
             ,
             and
             changeth
             the
             proper
             ende
             of
             mans
             life
             .
             For
             euery
             man
             must
             haue
             two
             callings
             .
             The
             first
             is
             a
             general
             calling
             of
             a
             Christiā
             ,
             by
             vertue
             of
             which
             he
             performeth
             worship
             vnto
             God
             ,
             and
             duties
             of
             loue
             to
             men
             .
             The
             second
             is
             a
             particular
             calling
             ,
             wherein
             according
             to
             his
             gift
             ,
             he
             must
             doe
             seruice
             to
             men
             in
             some
             function
             ,
             pertaining
             either
             to
             the
             Church
             or
             Common-wealth
             ,
             whereof
             he
             is
             a
             member
             .
             And
             the
             first
             of
             these
             twaine
             must
             be
             performed
             in
             the
             second
             :
             and
             the
             second
             in
             and
             with
             the
             first
             .
             The
             end
             of
             mans
             life
             is
             ,
             not
             onely
             to
             serue
             God
             by
             the
             duties
             of
             the
             first
             table
             ,
             but
             by
             seruing
             of
             man
             in
             the
             duties
             of
             the
             second
             table
             to
             serue
             God.
             And
             therefore
             the
             loue
             of
             our
             neighbour
             is
             called
             the
             
               fulfilling
               of
               the
               whole
               law
            
             .
             Rom.
             13.
             10.
             because
             the
             law
             of
             God
             is
             practised
             not
             apart
             ;
             but
             in
             and
             with
             the
             loue
             
             of
             our
             neighbour
             .
             This
             beeing
             so
             ,
             it
             is
             manifest
             that
             vowed
             pouertie
             in
             Monkish
             life
             makes
             many
             vnprofitable
             members
             both
             of
             Church
             and
             Common-wealth
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Concerning
             the
             Vovv
             of
             pouertie
             and
             monasticall
             life
             ,
             in
             vvhich
             ,
             as
             M.
             Perkins
             acknovvledgeth
             ,
             men
             bestovv
             all
             they
             haue
             vpon
             the
             poore
             ,
             and
             giue
             themselues
             to
             Prayer
             and
             Fasting
             :
             yet
             he
             is
             not
             ashamed
             to
             auouch
             that
             this
             Vow
             is
             against
             the
             vvill
             of
             God
             ,
             and
             assaieth
             to
             proue
             it
             :
             
               Act.
               cap.
               20.
               vers
               .
               35.
               
               It
               is
               a
               more
               blessed
               thing
               to
               giue
               ,
               than
               to
               receiue
               .
            
          
           
             Ans.
             As
             the
             verie
             proposition
             (
             that
             it
             is
             displeasing
             to
             God
             to
             cut
             off
             all
             cares
             of
             the
             vvorld
             ,
             and
             to
             betake
             our selues
             vvholy
             to
             his
             holy
             seruice
             and
             contemplation
             of
             heauenly
             matters
             )
             is
             in
             it selfe
             profane
             and
             vngodly
             ,
             so
             the
             proofe
             thereof
             is
             deuoid
             of
             naturall
             wit
             and
             sense
             .
             Marke
             the
             Argument
             :
             It
             is
             against
             Gods
             vvill
             to
             giue
             avvay
             all
             ,
             because
             it
             is
             more
             blessed
             to
             giue
             ,
             than
             to
             receiue
             :
             Why
             ,
             if
             it
             be
             a
             more
             blessed
             thing
             to
             giue
             ,
             then
             they
             please
             God
             better
             that
             giue
             .
             So
             that
             this
             his
             proofe
             ,
             improues
             flatly
             his
             ovvne
             assertion
             :
             But
             the
             dreamer
             meanes
             perhaps
             ,
             that
             if
             you
             giue
             all
             at
             once
             ,
             you
             shall
             not
             be
             able
             to
             giue
             aftervvard
             ,
             but
             rather
             stand
             in
             need
             to
             receiue
             .
          
           
             Reply
             .
             But
             no
             such
             humane
             prudence
             can
             be
             dravven
             out
             of
             that
             sentence
             ,
             vvhich
             encourageth
             rather
             to
             giue
             for
             the
             present
             ,
             then
             to
             prouide
             for
             hereafter
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             true
             meaning
             of
             the
             place
             ,
             is
             to
             exhort
             Christians
             to
             labour
             and
             trauaile
             ,
             at
             vacanttimes
             to
             get
             their
             ovvne
             liuing
             ,
             and
             to
             prouide
             some
             thing
             also
             to
             bestovv
             vpon
             them
             vvho
             stand
             in
             need
             rathēr
             then
             to
             be
             idle
             ,
             and
             to
             stand
             in
             need
             of
             almes
             ,
             as
             S.
             Paul
             himselfe
             did
             :
             vvhich
             they
             did
             best
             performe
             ,
             vvho
             had
             sold
             all
             they
             had
             and
             distributed
             it
             to
             the
             poore
             ,
             as
             the
             example
             of
             Paul
             himselfe
             ,
             and
             the
             first
             Christians
             doth
             sufficiently
             declare
             ,
             vvho
             sold
             all
             ,
             and
             laid
             the
             price
             at
             the
             Apostles
             feete
             .
             
          
           
             The
             proposition
             is
             true
             ,
             that
             it
             is
             displeasing
             to
             God
             for
             a
             man
             to
             seuer
             himselfe
             from
             all
             cares
             of
             the
             world
             ,
             to
             serue
             him
             in
             contemplation
             ,
             without
             respect
             of
             any
             dutie
             to
             his
             brethren
             .
             For
             the
             cares
             of
             the
             world
             are
             part
             of
             euery
             mans
             lot
             in
             this
             life
             ,
             and
             the
             b
             good
             of
             our
             brethren
             is
             to
             be
             preferred
             for
             a
             time
             ,
             before
             our
             owne
             happinesse
             in
             heauen
             :
             neither
             is
             any
             seruice
             of
             praying
             and
             fasting
             continually
             ,
             so
             much
             to
             Gods
             glorie
             ,
             as
             a
             Christian
             carriage
             in
             some
             lawfull
             calling
             .
          
           
             The
             argument
             is
             good
             :
             For
             he
             that
             giues
             away
             that
             vpon
             which
             he
             should
             liue
             ,
             as
             your
             Votaries
             doe
             ,
             brings
             himselfe
             into
             a
             lesse
             blessed
             estate
             ,
             to
             liue
             on
             other
             mens
             almes
             ,
             than
             
          
           
           
             spirit
             .
             The
             like
             is
             to
             be
             said
             of
             hungring
             and
             thirsting
             ,
             being
             full
             and
             satisfied
             ,
             which
             followeth
             in
             the
             same
             place
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Thus
             M.
             Perkins
             his
             texts
             of
             Scripture
             against
             pouerty
             failing
             him
             ,
             he
             fetcheth
             about
             another
             vvay
             ,
             saying
             ,
             that
             it
             is
             a
             rule
             of
             the
             holy
             Ghost
             :
             
               He
               that
               vvill
               not
               labour
            
             (
             namely
             ,
             in
             some
             speciall
             and
             vvarrantable
             calling
             )
             
               must
               not
               eate
            
             .
             
          
           
             Ans.
             I
             allow
             both
             the
             text
             and
             the
             glosse
             ,
             and
             finde
             nothing
             there
             against
             religious
             persons
             ,
             whose
             calling
             is
             speciall
             perfect
             ,
             and
             therefore
             best
             warrantable
             ;
             not
             so
             (
             saith
             he
             )
             because
             they
             giue
             themselues
             to
             prayer
             and
             fasting
             :
             What
             a
             profane
             stupiditie
             is
             this
             ?
             Is
             not
             a
             life
             giuen
             to
             praier
             and
             fasting
             agreeable
             to
             the
             wil
             of
             God
             ,
             and
             Laws
             of
             his
             Church
             ?
             albeit
             many
             religious
             men
             doe
             ouer
             and
             besides
             very
             great
             seruices
             to
             Gods
             Church
             ,
             in
             preaching
             ,
             teaching
             ,
             &
             writing
             of
             most
             learned
             books
             .
             But
             suppose
             they
             did
             nothing
             else
             but
             fast
             and
             pray
             ,
             did
             they
             not
             verie
             well
             deserue
             their
             sustenance
             ?
             yes
             much
             better
             than
             they
             which
             trauaile
             
             all
             the
             yeere
             about
             the
             prouiding
             of
             it
             :
             For
             in
             vaine
             do
             men
             labour
             ,
             if
             God
             blesse
             not
             their
             worke
             ,
             with
             seasonable
             weather
             ,
             which
             he
             doth
             rather
             at
             the
             prayer
             and
             instance
             of
             such
             good
             innocent
             soules
             ,
             that
             are
             to
             be
             fed
             with
             it
             ,
             than
             for
             the
             Plough-mans
             owne
             labours
             sake
             .
             And
             if
             by
             their
             Fasting
             ,
             Watching
             ,
             and
             such
             like
             afflictions
             of
             their
             bodies
             ,
             they
             do
             partly
             satisfie
             for
             our
             superfluous
             pampering
             of
             the
             flesh
             ,
             and
             teach
             vs
             by
             their
             good
             example
             to
             bridle
             and
             correct
             it
             :
             doe
             they
             not
             deserue
             at
             our
             hands
             bodily
             sustenance
             ?
             And
             who
             better
             performes
             all
             duties
             of
             the
             second
             Table
             than
             they
             ,
             being
             most
             obedient
             to
             all
             their
             Superiours
             ,
             and
             not
             hurting
             their
             neighbour
             in
             life
             ,
             persons
             ,
             or
             any
             manner
             of
             their
             goods
             ?
             And
             so
             in
             their
             seuerall
             callings
             offend
             no
             honest
             men
             ,
             and
             doe
             much
             good
             both
             vnto
             the
             Church
             and
             common-wealth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             no
             lawfull
             calling
             ,
             nor
             agreeable
             to
             the
             will
             of
             God
             ,
             that
             any
             man
             should
             liue
             in
             the
             Church
             without
             any
             charge
             ,
             or
             meanes
             to
             profit
             the
             Church
             by
             .
             Fasting
             and
             praying
             are
             both
             lawfull
             and
             acceptable
             ;
             but
             they
             are
             generall
             duties
             of
             all
             Christians
             ,
             and
             may
             not
             therefore
             be
             made
             proper
             callings
             of
             certaine
             men
             .
             For
             callings
             differ
             ,
             as
             other
             things
             ,
             by
             their
             speciall
             forme
             ;
             but
             their
             praying
             and
             fasting
             is
             diuers
             from
             the
             same
             exercise
             practised
             by
             other
             Christians
             ,
             onely
             in
             quantitie
             more
             or
             lesse
             .
             The
             seruices
             these
             men
             doe
             beside
             ,
             are
             meerely
             voluntarie
             ,
             and
             not
             lying
             vpon
             them
             by
             any
             dutie
             of
             their
             calling
             :
             which
             is
             onely
             I
             know
             not
             what
             stinted
             deuotion
             ,
             after
             the
             lawes
             of
             each
             seuerall
             order
             of
             Monkes
             ,
             Friers
             ,
             Nunnes
             ,
             and
             such
             like
             .
          
           
             They
             no
             way
             deserue
             their
             sustenance
             ,
             since
             they
             haue
             
             vowed
             to
             take
             no
             course
             whereby
             they
             may
             prouide
             for
             it
             .
             Their
             prayers
             do
             no
             good
             ,
             no
             not
             so
             much
             as
             to
             themselues
             ,
             being
             made
             with
             a
             proud
             opinion
             ,
             to
             merit
             ,
             by
             a
             conceited
             perfection
             .
             A
             poore
             husbandman
             ,
             that
             labours
             all
             the
             week
             for
             his
             liuing
             ,
             and
             vseth
             the
             best
             meanes
             he
             can
             to
             grow
             in
             knowledge
             and
             obedience
             to
             God
             ,
             may
             looke
             for
             a
             greater
             blessing
             from
             God
             ,
             vpon
             his
             bodily
             and
             spirituall
             labours
             ,
             by
             his
             owne
             poore
             prayers
             ,
             and
             the
             supplications
             of
             the
             Congregation
             in
             which
             he
             liueth
             ,
             than
             by
             all
             the
             fasting
             and
             praying
             of
             the
             holiest
             Couent
             ,
             Abbey
             ,
             or
             Nunnerie
             in
             the
             countrie
             .
          
           
             As
             for
             their
             satisfactions
             ,
             they
             are
             like
             a
             broken
             reede
             ,
             which
             will
             not
             onely
             faile
             him
             that
             trusts
             to
             it
             ,
             but
             hurt
             him
             also
             .
             I
             haue
             shewed
             ,
             that
             we
             neede
             no
             other
             satisfaction
             ,
             being
             deliuered
             by
             our
             Sauiour
             Christs
             sufferings
             :
             and
             there
             are
             few
             or
             none
             ,
             except
             perhaps
             the
             begging
             Friers
             ,
             that
             had
             not
             more
             neede
             to
             satisfie
             for
             their
             owne
             idlenesse
             and
             gluttonie
             ,
             than
             ordinarily
             any
             other
             kinde
             of
             men
             whatsoeuer
             ;
             if
             wee
             may
             beleeue
             either
             the
             reports
             of
             trauellers
             ,
             or
             the
             records
             of
             your
             owne
             histories
             .
          
           
             Can
             they
             be
             said
             to
             be
             obedient
             to
             their
             Superiours
             ,
             that
             in
             the
             very
             making
             of
             their
             vow
             oftentimes
             ,
             wilfully
             disobey
             their
             fathers
             and
             mothers
             ?
             Or
             may
             they
             be
             thought
             to
             hurt
             none
             ,
             who
             liue
             idle
             vpon
             the
             sweate
             of
             other
             mens
             browes
             ?
             and
             are
             onely
             a
             charge
             to
             the
             state
             ,
             whereof
             they
             are
             vnprofitable
             members
             ?
             But
             not
             to
             hurt
             ,
             is
             a
             kindnes
             perhaps
             ,
             to
             be
             commended
             in
             theeues
             :
             what
             due
             praise
             it
             can
             haue
             in
             a
             state
             of
             perfection
             ,
             for
             my
             part
             I
             cannot
             see
             .
             Which
             I
             speake
             vpon
             supposition
             ,
             that
             they
             are
             not
             so
             hurtfull
             to
             men
             and
             women
             ,
             as
             it
             is
             commonly
             thought
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             though
             we
             mislike
             this
             vow
             also
             ,
             yet
             we
             doe
             it
             ,
             holding
             these
             conclusions
             .
             First
             ,
             that
             a
             man
             may
             forsake
             all
             his
             goodes
             vpon
             speciall
             calling
             ,
             as
             the
             Apostles
             did
             ,
             when
             they
             were
             sent
             to
             preach
             the
             Gospell
             through
             the
             whole
             world
             .
             Secondly
             ,
             goodes
             may
             bee
             forsaken
             ,
             yea
             wife
             ,
             children
             ,
             parents
             ,
             brethren
             ,
             
             and
             all
             ,
             in
             the
             case
             of
             confession
             ,
             that
             is
             ,
             when
             a
             man
             for
             the
             religion
             of
             Christ
             is
             persecuted
             and
             constrained
             to
             forsake
             all
             he
             hath
             .
             For
             then
             the
             second
             table
             giues
             place
             to
             the
             duties
             of
             the
             first
             .
             Mark.
             10.
             29.
             
             II.
             That
             ,
             for
             the
             time
             of
             persecution
             ,
             men
             may
             withdraw
             themselues
             (
             iust
             occasion
             offered
             )
             and
             goe
             apart
             to
             wildernesses
             or
             like
             places
             ,
             Hebr.
             11.
             37.
             yet
             for
             the
             time
             of
             peace
             I
             see
             no
             cause
             of
             solitarie
             life
             .
             If
             it
             bee
             alleadged
             ,
             that
             men
             goe
             apart
             for
             contemplation
             and
             spirituall
             exercises
             ,
             I
             say
             againe
             that
             Gods
             grace
             may
             as
             wel
             be
             exercised
             in
             the
             familie
             as
             in
             the
             cloister
             .
             The
             familie
             is
             indeede
             as
             it
             were
             a
             schoole
             of
             God
             ,
             in
             which
             they
             that
             haue
             but
             a
             sparke
             of
             grace
             may
             learne
             and
             exercise
             many
             vertues
             ,
             the
             acknowledgement
             of
             God
             ,
             inuocation
             ,
             the
             feare
             of
             God
             ,
             loue
             ,
             bountifulnes
             ,
             patience
             ,
             meekenesse
             ,
             faithfulnes
             ,
             &c.
             
             Nay
             here
             bee
             more
             occasions
             of
             doing
             or
             taking
             good
             ,
             then
             be
             or
             can
             be
             in
             a
             cloister
             .
             III.
             That
             ,
             wee
             condemne
             not
             the
             old
             and
             ancient
             Monks
             ,
             though
             we
             like
             not
             euery
             thing
             in
             them
             .
             For
             they
             liued
             not
             like
             idle
             bellies
             ,
             but
             in
             the
             sweate
             of
             their
             owne
             browes
             ,
             as
             they
             ought
             to
             *
             doe
             :
             and
             many
             of
             them
             were
             married
             :
             and
             in
             their
             meat
             ,
             drinke
             ,
             apparrell
             ,
             rule
             ,
             vow
             ,
             and
             whole
             course
             of
             life
             ,
             differed
             from
             the
             Monks
             of
             this
             time
             ,
             euen
             as
             heauen
             from
             earth
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             After
             all
             this
             wast-wind
             ,
             M.
             Perkins
             confesseth
             ,
             that
             a
             man
             may
             vpon
             a
             speciall
             calling
             ,
             s●ll
             all
             his
             goods
             ,
             as
             the
             Apostles
             did
             .
             What
             then
             (
             good
             Sir
             )
             shal
             become
             of
             your
             former
             arguments
             ?
             May
             one
             then
             Vow
             a
             curse
             of
             the
             Law
             ,
             and
             leaue
             off
             prayer
             for
             neither
             pouertie
             nor
             riches
             ,
             and
             say
             that
             it
             is
             not
             a
             blesseder
             thing
             to
             giue
             ,
             then
             to
             receiue
             ?
          
           
             All
             these
             arguments
             which
             were
             whilom
             of
             great
             force
             ,
             must
             now
             be
             nothing
             worth
             :
             because
             it
             pleaseth
             M.
             Perkins
             ,
             the
             wind
             now
             sits
             in
             an
             other
             corner
             ,
             such
             weather-cockes
             surely
             are
             to
             be
             much
             respected
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             speakes
             not
             a
             word
             of
             selling
             all
             a
             man
             hath
             ,
             but
             of
             forsaking
             it
             ,
             when
             hee
             hath
             some
             calling
             from
             
             God
             ,
             which
             requireth
             such
             a
             course
             for
             the
             following
             of
             it
             ,
             as
             will
             not
             affoord
             a
             man
             leisure
             to
             looke
             to
             his
             worldly
             affaires
             .
             But
             this
             is
             no
             wilfull
             casting
             away
             the
             care
             of
             our
             estate
             ,
             but
             preferring
             the
             duties
             especially
             laid
             on
             vs
             by
             God
             ,
             before
             our
             owne
             businesse
             .
             Neither
             is
             it
             any
             vowing
             of
             pouertie
             ,
             with
             a
             fond
             conceit
             of
             perfection
             ,
             but
             a
             faithfull
             labouring
             in
             our
             necessarie
             calling
             ,
             with
             neglect
             of
             the
             world
             ,
             in
             comparison
             of
             our
             dutie
             .
             In
             such
             a
             case
             a
             man
             must
             relie
             on
             Gods
             prouidence
             ,
             and
             vse
             the
             best
             meanes
             he
             can
             to
             prouide
             for
             himselfe
             ,
             that
             he
             may
             not
             be
             chargeable
             to
             other
             ,
             but
             helpfull
             rather
             :
             not
             renouncing
             all
             propriety
             in
             worldly
             things
             ,
             but
             carefully
             sauing
             ,
             and
             thriftily
             spending
             that
             ,
             which
             it
             pleaseth
             God
             to
             send
             by
             any
             good
             meanes
             whatsoeuer
             .
             This
             ouerthrowes
             no
             peece
             of
             any
             argument
             Master
             Perkins
             brought
             before
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             He
             faith
             further
             ;
             in
             time
             of
             persecution
             ,
             a
             man
             may
             also
             leaue
             all
             :
             he
             should
             rather
             haue
             said
             ,
             he
             must
             leaue
             all
             ,
             or
             else
             loose
             all
             ;
             for
             the
             persecutor
             will
             not
             spare
             him
             .
             Lastly
             ,
             he
             doth
             not
             condemne
             old
             auncient
             Monks
             ,
             who
             liued
             by
             the
             sweat
             of
             their
             browes
             ,
             and
             were
             married
             ,
             many
             of
             them
             ,
             as
             he
             saith
             ,
             but
             his
             authors
             cited
             ,
             saith
             not
             so
             ,
             neither
             shall
             he
             be
             able
             to
             cite
             one
             auncient
             allowed
             and
             approued
             writer
             ,
             who
             saith
             that
             the
             auncient
             Monkes
             liued
             with
             their
             wiues
             ,
             if
             perhaps
             they
             had
             been
             married
             before
             .
             But
             no
             maruaile
             if
             fleshly
             Ministers
             thinke
             it
             no
             life
             without
             their
             fleshly
             mates
             .
             As
             for
             labouring
             at
             vacant
             times
             ,
             it
             was
             alwaies
             ,
             and
             is
             to
             this
             day
             in
             practise
             among
             many
             religions
             .
             If
             other
             do
             in
             good
             studies
             ,
             writing
             or
             teaching
             ,
             imploy
             that
             time
             of
             labour
             ,
             no
             doubt
             but
             they
             do
             farre
             better
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             He
             may
             and
             must
             leaue
             all
             ,
             if
             need
             be
             .
             It
             was
             sufficient
             for
             Master
             Perkins
             purpose
             ,
             to
             shew
             that
             our
             goods
             ,
             in
             some
             cases
             ,
             might
             bee
             forsaken
             ,
             though
             pouertie
             might
             not
             bee
             drawne
             vpon
             vs
             ,
             by
             any
             proud
             vow
             of
             supposed
             perfection
             .
          
           
             He
             doth
             not
             condemne
             those
             Monkes
             ,
             though
             he
             thinks
             many
             things
             they
             vsed
             not
             warrantable
             .
             The
             report
             was
             (
             as
             k
             Zozomen
             saith
             )
             that
             Ammon
             the
             Monk
             of
             Egypt
             ,
             by
             the
             importunitie
             of
             his
             friends
             ,
             married
             a
             wife
             ,
             though
             hee
             neuer
             companied
             with
             her
             .
             Which
             how
             he
             might
             with
             good
             conscience
             refuse
             ,
             being
             married
             ,
             let
             them
             iudge
             that
             reade
             what
             the
             l
             Apostle
             writes
             of
             this
             matter
             ;
             yet
             (
             as
             they
             say
             )
             
             he
             liued
             with
             her
             eighteene
             yeeres
             in
             that
             course
             ,
             before
             she
             was
             brought
             into
             the
             liking
             of
             a
             Monkish
             life
             .
             But
             belike
             it
             was
             lawfull
             then
             for
             them
             to
             marrie
             ,
             and
             no
             man
             can
             excuse
             this
             Ammon
             of
             great
             sinne
             ,
             that
             would
             aduenture
             to
             marrie
             one
             ,
             of
             whose
             continencie
             and
             willingnes
             to
             conteine
             ,
             hee
             could
             haue
             no
             knowledge
             before
             marriage
             .
             Other
             Monkes
             that
             were
             married
             ere
             they
             became
             Monkes
             ,
             could
             not
             vow
             without
             consent
             of
             their
             wiues
             .
          
           
             If
             labouring
             at
             vacant
             times
             be
             in
             practise
             among
             many
             religions
             (
             as
             indeed
             there
             is
             a
             multitude
             of
             religions
             among
             you
             Papists
             )
             it
             is
             but
             a
             worke
             of
             supererogation
             aboue
             their
             calling
             ;
             for
             their
             profession
             is
             idlenesse
             .
             But
             that
             this
             will
             not
             serue
             the
             turne
             ,
             m
             Austin
             sheweth
             directly
             ,
             enioyning
             it
             as
             a
             matter
             of
             necessitie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             In
             defence
             of
             the
             Catholike
             party
             ,
             M.
             Perkins
             hath
             not
             a
             word
             ,
             wherfore
             I
             will
             briefly
             supplie
             his
             want
             and
             proue
             it
             to
             be
             very
             gratefull
             to
             God
             to
             sell
             all
             ,
             and
             giue
             it
             to
             the
             poore
             .
          
           
             I
             omit
             the
             example
             of
             our
             blessed
             Sauiour
             ,
             (
             who
             would
             not
             haue
             any
             poore
             cottage
             of
             his
             own
             ,
             so
             much
             as
             to
             rest
             his
             head
             in
             ,
             but
             would
             wholy
             liue
             of
             almes
             )
             and
             come
             vnto
             his
             heauenly
             doctrine
             .
             He
             teacheth
             a
             yong
             man
             whom
             he
             loued
             ,
             in
             flat
             words
             ,
             
               That
               if
               he
               would
               be
               perfect
               ,
               he
               should
            
             
             
               go
               and
               sell
               all
               he
               had
               ,
               and
               giue
               it
               to
               the
               poore
               ,
               and
               come
               and
               follow
               him
               ,
               and
               then
               should
               haue
               a
               treasure
               in
               heauen
               .
            
             These
             words
             are
             so
             expresse
             and
             euident
             ,
             that
             there
             can
             be
             but
             one
             way
             to
             shift
             from
             them
             ,
             which
             M.
             Perkins
             fl●eth
             vnto
             pag
             ,
             244.
             to
             wit
             ,
             that
             these
             words
             were
             only
             meant
             vnto
             that
             young
             man
             ,
             and
             not
             to
             be
             applied
             vnto
             any
             others
             ,
             no
             more
             than
             those
             words
             to
             Abraham
             of
             sacrificing
             his
             sonne
             Isaac
             .
             But
             this
             seely
             shift
             of
             our
             poore
             Protestants
             is
             confuted
             ,
             manifestly
             in
             the
             same
             Chapter
             of
             S.
             Matthew
             ,
             where
             a
             little
             after
             S.
             Peter
             saith
             .
             
               Lord
               ,
               behold
               we
               haue
               left
               all
               things
               ,
               and
               haue
               followed
               thee
               ,
               what
               reward
               shall
               we
               therefore
               haue
               :
            
             We
             haue
             done
             (
             as
             S.
             Ierome
             expoundeth
             it
             ,
             and
             the
             very
             sequele
             of
             the
             text
             doth
             plainly
             require
             )
             that
             which
             thou
             commandest
             in
             the
             words
             before
             ,
             to
             that
             yong
             man.
             What
             answere
             made
             our
             Sauiour
             ?
             That
             his
             commandement
             was
             only
             meant
             vnto
             that
             young
             man
             ,
             and
             that
             they
             had
             done
             foolishly
             in
             so
             doing
             ?
             nothing
             lesse
             ,
             but
             promiseth
             that
             they
             shall
             therefore
             sit
             with
             him
             in
             twelue
             seats
             ,
             iudging
             the
             twelue
             tribes
             of
             Israel
             .
             And
             that
             whosoeuer
             would
             forsake
             Father
             ,
             Mother
             ,
             Lands
             ,
             Goods
             ,
             &c.
             for
             his
             sake
             ,
             should
             receiue
             an
             hundreth
             fold
             ,
             and
             possesse
             life
             euerlasting
             .
             Can
             any
             thing
             be
             more
             plaine
             out
             of
             the
             word
             of
             God
             it selfe
             ,
             than
             that
             ,
             not
             this
             or
             that
             man
             ,
             but
             whosoeuer
             shall
             forsake
             all
             for
             Christ
             ,
             doth
             verie
             blessedly
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             this
             be
             the
             best
             supplie
             that
             can
             be
             made
             ,
             who
             can
             iustly
             
             blame
             Master
             Perkins
             for
             saying
             nothing
             in
             defence
             of
             your
             Popish
             partie
             ?
             For
             if
             all
             you
             offer
             to
             prooue
             were
             granted
             you
             ,
             all
             were
             nothing
             to
             the
             purpose
             .
             Say
             it
             bee
             gratefull
             to
             God
             to
             sell
             all
             and
             giue
             it
             to
             the
             poore
             :
             doth
             it
             follow
             hereupon
             ,
             that
             therefore
             it
             is
             lawfull
             to
             vow
             wilfull
             pouertie
             ,
             as
             a
             state
             of
             perfection
             ?
             I
             trow
             not
             .
             But
             that
             is
             the
             question
             betwixt
             vs.
             
          
           
             You
             might
             haue
             done
             well
             to
             omit
             it
             indeede
             ,
             being
             so
             little
             to
             the
             matter
             .
             For
             what
             kinde
             of
             conclusion
             call
             you
             this
             ?
             Our
             Sauiour
             would
             not
             haue
             any
             poore
             cottage
             of
             his
             owne
             :
             Therefore
             pouertie
             may
             be
             vowed
             as
             a
             state
             of
             perfection
             :
             or
             therefore
             it
             is
             greater
             perfection
             to
             haue
             no
             house
             ,
             than
             to
             haue
             one
             .
             Our
             Sauiour
             being
             to
             trauell
             from
             place
             to
             place
             ,
             both
             for
             the
             preaching
             of
             the
             Gospell
             ,
             and
             his
             owne
             safetie
             ,
             thought
             it
             not
             conuenient
             to
             haue
             any
             certaine
             dwelling
             place
             :
             yet
             your
             Monkes
             ,
             Friers
             and
             Nunnes
             haue
             ,
             and
             those
             the
             pleasantest
             and
             richest
             for
             the
             soile
             and
             ayre
             ,
             that
             can
             be
             found
             in
             the
             whole
             countries
             where
             they
             are
             .
             But
             what
             did
             our
             Sauiour
             sell
             ,
             that
             he
             might
             thereby
             fall
             into
             wilfull
             pouertie
             ?
          
           
             His
             example
             helps
             you
             not
             :
             let
             vs
             see
             his
             doctrine
             ,
             
               he
               teacheth
               a
               yong
               man
            
             ,
             you
             say
             ,
             
               whom
               he
               loued
               ,
               that
               if
               he
               would
               be
               perfect
               ,
               he
               should
               sell
               all
               he
               had
               and
               giue
               it
               to
               the
               poore
               ,
               and
               follow
               him
               ,
               and
               then
               he
               should
               haue
               treasure
               in
               heauen
               .
            
             First
             for
             our
             Sauiours
             louing
             him
             ,
             which
             yet
             n
             Matthew
             records
             not
             ,
             but
             o
             Marke
             ,
             who
             leaues
             out
             that
             clause
             of
             being
             perfect
             ,
             it
             is
             more
             then
             plaine
             ,
             that
             this
             cannot
             be
             vnderstood
             of
             any
             speciall
             loue
             .
             For
             neither
             did
             the
             man
             beleeue
             in
             him
             ,
             as
             the
             Messiah
             ,
             and
             he
             was
             falsely
             conceited
             of
             his
             owne
             righteousnes
             ,
             than
             which
             nothing
             is
             a
             greater
             hinderance
             to
             saluation
             ,
             and
             therefore
             nothing
             lesse
             beloued
             by
             our
             Sauiour
             Christ.
             This
             loue
             therefore
             signifies
             not
             an
             approbation
             of
             his
             vaine
             brag
             ,
             or
             a
             desire
             of
             making
             him
             perfit
             ,
             but
             either
             a
             pittying
             of
             his
             conceit
             ,
             or
             some
             kind
             gesture
             vsed
             towards
             him
             :
             which
             later
             signification
             especially
             both
             the
             p
             Greeke
             and
             Syriake
             words
             will
             well
             admit
             .
             Secondly
             I
             answere
             ,
             that
             our
             Sauiour
             doth
             not
             intend
             to
             shew
             him
             how
             he
             may
             
             be
             perfect
             ,
             but
             by
             vrging
             him
             to
             sell
             that
             he
             had
             ,
             meanes
             to
             discouer
             his
             want
             of
             loue
             to
             God
             ,
             and
             his
             neighbour
             .
             That
             he
             meant
             not
             to
             perswade
             him
             to
             any
             perfection
             ,
             it
             is
             euident
             .
             First
             ,
             because
             no
             man
             ,
             without
             true
             faith
             ,
             which
             this
             Iusticiary
             wanted
             ,
             can
             come
             any
             thing
             neere
             to
             perfection
             .
             Secondly
             ,
             for
             that
             a
             man
             may
             q
             sell
             all
             that
             he
             hath
             ,
             &c.
             and
             yet
             not
             be
             perfect
             .
             For
             single
             life
             ,
             in
             your
             account
             ,
             is
             a
             matter
             of
             no
             small
             perfection
             .
             But
             our
             Sauiour
             would
             make
             his
             vanitie
             in
             the
             opinion
             of
             his
             owne
             righteousnes
             ,
             apparant
             to
             him
             and
             other
             ,
             as
             it
             fell
             out
             indeed
             .
             For
             refusing
             to
             obey
             him
             in
             that
             matter
             ,
             he
             bewrayed
             his
             couetousnes
             ,
             which
             he
             preferd
             before
             following
             our
             Sauiour
             ,
             whom
             he
             acknowledged
             to
             be
             a
             worthie
             teacher
             ,
             and
             before
             the
             loue
             of
             his
             brethren
             .
             Lastly
             I
             say
             ,
             the
             chiefe
             point
             of
             perfection
             here
             mentioned
             is
             not
             selling
             of
             our
             goods
             ,
             but
             following
             of
             Christ
             ,
             which
             is
             a
             dutie
             r
             belonging
             to
             all
             Christians
             ,
             so
             that
             without
             it
             no
             man
             is
             a
             Christian.
             
               In
               the
               following
               of
               Christ
               by
               the
               works
               of
               charity
            
             (
             saith
             your
             s
             glosse
             )
             
               perfection
               consists
               principally
               in
               wilfull
               pouertie
               ,
               but
               as
               in
               the
               beginning
               ,
               by
               way
               of
               renouncing
               that
               which
               hinders
               ,
               and
               disposing
               of
               vs
               ,
               because
               by
               it
               the
               care
               of
               temporall
               things
               is
               taken
               away
               ,
               which
               hinders
               the
               soule
               from
               the
               loue
               of
               God
               ,
               and
               the
               soule
               is
               fitted
               to
               free
               contemplation
               of
               God.
               To
               sell
               all
               and
               giue
               to
               the
               poore
               sufficeth
               not
               to
               perfection
            
             (
             saith
             t
             
               Ierome
               )
               vnlesse
               after
               the
               despising
               of
               riches
               we
               follow
               Christ
               ,
               that
               is
               ,
               leauing
               euill
               do
               good
               .
            
             And
             after
             ,
             
               Many
               leaue
               riches
               ,
               but
               not
               follow
               our
               Lord.
               He
               followes
               our
               Lord
               who
               doth
               imitate
               him
               ,
               and
               treads
               in
               his
               steps
               .
            
             And
             againe
             afterward
             ,
             
               Because
               it
               sufficeth
               not
               to
               leaue
               ,
               he
               addes
               that
               which
               is
               perfect
               ,
               and
               haue
               followed
               me
               .
            
             So
             that
             this
             is
             no
             state
             of
             perfection
             ,
             but
             rather
             a
             remedie
             against
             our
             being
             drawen
             away
             from
             following
             Christ
             ,
             which
             was
             as
             necessary
             to
             saluation
             both
             before
             and
             vnder
             the
             law
             ,
             as
             it
             is
             now
             in
             this
             light
             of
             the
             Gospell
             :
             and
             if
             without
             wilfull
             pouerty
             it
             cannot
             be
             done
             ,
             doubtles
             neither
             those
             worthies
             of
             the
             former
             ages
             ,
             
               Abraham
               ,
               Moses
               ,
               Dauid
               ,
               &c.
            
             could
             follow
             Christ
             in
             duties
             of
             charitie
             ,
             and
             we
             not
             only
             may
             ,
             but
             must
             sell
             all
             we
             haue
             ,
             that
             we
             may
             follow
             him
             .
          
           
           
             It
             was
             spoken
             and
             intended
             only
             to
             that
             yong
             man
             ;
             neither
             doth
             Peter
             say
             that
             the
             Apostles
             had
             sold
             all
             ,
             and
             giuen
             it
             to
             the
             poore
             ,
             which
             is
             no
             where
             recorded
             of
             them
             in
             the
             scriptures
             ,
             but
             that
             they
             had
             forsaken
             all
             and
             followed
             him
             ,
             that
             is
             ,
             had
             left
             their
             ordinarie
             callings
             (
             by
             which
             in
             likelyhood
             they
             might
             haue
             thriuen
             )
             to
             attend
             vpō
             our
             Sauiour
             ,
             and
             to
             be
             employed
             in
             his
             seruice
             .
             And
             to
             the
             following
             of
             Christ
             either
             only
             or
             specially
             doth
             that
             of
             Ierome
             belong
             .
             
               Peter
               speakes
               confidently
            
             (
             saith
             u
             
               Ierome
               )
               we
               haue
               left
               all
               .
               And
               because
               it
               is
               not
               sufficient
               only
               to
               leaue
               ,
               he
               addes
               that
               ,
               which
               is
               perfect
               ,
               And
               haue
               followed
               thee
               ,
               we
               haue
               done
               that
            
             x
             
               thou
               commaundest
            
             ,
             that
             is
             ,
             we
             haue
             giuen
             ouer
             the
             hope
             of
             our
             increase
             in
             worldly
             riches
             rather
             then
             we
             would
             not
             serue
             thee
             .
             But
             by
             the
             way
             let
             me
             put
             you
             in
             mind
             ,
             if
             you
             will
             needs
             haue
             that
             speech
             of
             Ieromes
             belong
             to
             wilful
             pouerty
             ,
             you
             must
             needs
             make
             it
             a
             commandement
             by
             your
             owne
             interpretation
             .
          
           
             It
             is
             not
             only
             a
             counsaile
             but
             a
             commandement
             ,
             that
             euery
             man
             should
             forsake
             his
             goods
             rather
             then
             his
             profession
             of
             Christianitie
             ,
             or
             any
             speciall
             dutie
             ,
             to
             which
             God
             shall
             call
             him
             .
             
               If
               any
               man
            
             (
             saith
             our
             y
             Sauiour
             )
             
               come
               to
               me
               ,
               and
               hate
               not
               his
               father
               ,
               and
               mother
               ,
               and
               wife
               ,
               and
               children
               ,
               and
               brethren
               ,
               and
               sisters
               ,
               and
               his
               owne
               life
               also
               ,
               he
               cannot
               be
               my
               disciple
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             if
             need
             were
             ,
             I
             could
             cite
             most
             of
             the
             auncient
             Fathers
             ,
             teaching
             those
             words
             of
             Christ
             ,
             
               Goe
               and
               sell
               all
            
             ,
             to
             be
             an
             heauenly
             counsell
             giuen
             generally
             vnto
             all
             .
             S.
             Antonie
             tooke
             them
             spoken
             to
             him
             ,
             
               In
               vita
               eius
               apud
               Athanas.
            
             S.
             Augustine
             to
             him
             :
             
               Ad
               Hilarium
            
             .
             To
             omit
             latter
             religious
             
             men
             ,
             I
             will
             only
             cite
             S.
             Jerom
             who
             doth
             briefely
             both
             declare
             our
             Catholike
             doctrine
             ,
             and
             shewes
             also
             who
             was
             the
             Author
             of
             the
             Protestants
             opinion
             ,
             saying
             thus
             :
             
               To
               that
               vvhich
               thou
               affirmest
               ,
               that
               they
               do
               better
               ,
               who
            
             
             
               vse
               their
               goods
               ,
               and
               doe
               by
               little
               and
               little
               distribute
               to
               the
               poore
               ,
               the
               profits
               of
               their
               possessions
               ,
               then
               others
               vvho
               selling
               them
               ,
               giue
               all
               at
               once
               ,
               not
               I
               ,
               but
               our
               Lord
               shall
               ansvvere
               :
               Jf
               thou
               vvilt
               be
               perfect
               ,
               goe
               and
               sell
               all
               thou
               hast
               and
               giue
               it
               to
               the
               poore
               .
               Christ
               speaketh
               to
               him
               that
               vvill
               be
               perfect
            
             (
             not
             to
             the
             young
             man
             only
             )
             
               vvho
               vvith
               the
               Apostles
               ,
               forsooke
               both
               Father
               shippe
               and
               nettes
               :
            
             That
             which
             thou
             Vigilantius
             commendest
             ,
             obtaineth
             
               the
               second
               and
               third
               degree
               :
               so
               that
               the
               first
            
             (
             which
             is
             to
             sell
             all
             at
             once
             )
             
               be
               preferred
               before
               the
               second
               and
               third
               :
            
             Which
             is
             ,
             to
             giue
             by
             little
             and
             little
             ,
             the
             fruit
             of
             our
             reuenues
             to
             the
             poore
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             authoritie
             of
             the
             antient
             writers
             is
             lessened
             by
             the
             
             knowledge
             of
             the
             ground
             they
             built
             vpon
             ,
             which
             was
             a
             misconceit
             of
             our
             Sauiours
             speech
             ,
             begun
             at
             the
             first
             by
             some
             man
             ,
             who
             did
             not
             sufficiently
             waigh
             the
             place
             ,
             and
             continued
             from
             one
             to
             another
             ,
             without
             any
             due
             examination
             ,
             till
             it
             had
             got
             such
             strength
             ,
             that
             it
             carried
             away
             the
             best
             learned
             ,
             who
             contemning
             the
             world
             ,
             were
             easily
             perswaded
             to
             thinke
             themselues
             to
             be
             in
             an
             estate
             of
             perfection
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             might
             confirme
             this
             sormer
             argument
             with
             the
             example
             of
             the
             sore●●ide
             best
             Christians
             ,
             who
             hauing
             possessions
             and
             lands
             ,
             sold
             all
             and
             
             brought
             the
             price
             of
             them
             ,
             and
             laid
             it
             at
             the
             Apostles
             feete
             :
             and
             more
             yet
             enforce
             it
             by
             the
             fact
             of
             Ananias
             and
             Saphira
             ,
             his
             wife
             ,
             who
             hauing
             sold
             all
             theirs
             ,
             presented
             but
             part
             of
             the
             money
             vnto
             the
             Apostles
             ,
             and
             reserued
             the
             rest
             vnto
             themselues
             .
             Belike
             they
             were
             of
             M.
             Perkins
             his
             minde
             ,
             that
             it
             is
             better
             to
             giue
             then
             to
             receiue
             ,
             and
             therefore
             kept
             part
             to
             that
             purpose
             ;
             but
             they
             therefore
             were
             both
             punished
             with
             present
             death
             :
             Which
             proueth
             inuincibly
             ,
             both
             how
             laudable
             it
             is
             to
             sell
             all
             ,
             and
             how
             dangerous
             to
             halte
             in
             such
             holy
             workes
             .
          
           
             But
             to
             auoid
             prolixitie
             ,
             I
             do
             but
             point
             at
             the
             places
             :
             And
             that
             Ananias
             ;
             as
             the
             ●est
             had
             promised
             this
             to
             God
             (
             which
             is
             a
             Vow
             )
             it
             appeareth
             in
             the
             text
             ,
             where
             it
             is
             said
             ,
             that
             he
             lyed
             not
             vnto
             men
             ,
             but
             vnto
             God
             ,
             in
             not
             per●orming
             his
             promise
             .
          
           
             And
             here
             we
             deduce
             very
             cleerely
             ,
             that
             such
             a
             Vow
             is
             much
             pleasing
             vnto
             God
             ,
             thus
             :
             That
             which
             is
             commended
             by
             our
             Sauiours
             owne
             both
             example
             and
             doct●ine
             ,
             and
             was
             practised
             by
             the
             Apostles
             and
             most
             holie
             Christians
             ,
             that
             may
             be
             Vowed
             verie
             laudablie
             :
             but
             to
             sell
             all
             and
             giue
             it
             to
             the
             poore
             is
             such
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             example
             of
             those
             Christians
             is
             nothing
             to
             the
             purpose
             ,
             who
             vpon
             speciall
             occasion
             made
             their
             goods
             common
             to
             the
             vse
             of
             the
             whole
             Church
             in
             Ierusalem
             ;
             yet
             z
             is
             it
             not
             said
             of
             them
             ,
             that
             they
             sold
             all
             they
             had
             ;
             yea
             the
             contrary
             may
             reasonably
             be
             gathered
             by
             the
             facts
             of
             a
             Barnabas
             and
             b
             Ananias
             ,
             of
             whom
             it
             is
             recorded
             ,
             that
             they
             sold
             each
             of
             them
             a
             possession
             that
             he
             had
             ,
             and
             laid
             downe
             the
             money
             at
             the
             Apostles
             feete
             .
             Now
             to
             imagin
             that
             they
             had
             no
             other
             goods
             and
             chattels
             but
             that
             land
             ,
             nor
             any
             moueables
             ,
             is
             a
             conceit
             vnwarrantable
             by
             any
             reason
             .
          
           
             Ananias
             and
             Sapphiras
             mind
             was
             to
             make
             a
             shew
             of
             more
             bountie
             then
             they
             had
             any
             will
             to
             performe
             .
             That
             they
             had
             made
             any
             vow
             ,
             or
             promise
             to
             God
             of
             any
             such
             sale
             ,
             cannot
             be
             prooued
             by
             the
             text
             ,
             but
             rather
             the
             contrary
             ,
             because
             the
             
             Apostle
             Peter
             saith
             ,
             that
             
               it
               was
               in
               his
               choyce
               before
               he
               sold
               it
               ,
               whether
               he
               would
               sell
               it
               or
               no
               ,
               and
               that
               after
               he
               had
               sold
               it
               ,
               it
               was
               in
               his
               owne
               power
               ,
               viz.
               to
               giue
               all
               ,
               or
               halfe
               of
               it
               as
               he
               thought
               good
               .
            
             The
             lye
             he
             made
             was
             to
             say
             that
             he
             had
             brought
             in
             all
             the
             money
             he
             sold
             it
             for
             ,
             whereas
             he
             kept
             back
             part
             .
          
           
             I
             haue
             stood
             the
             longer
             vpon
             this
             argument
             ,
             because
             you
             bring
             no
             more
             but
             this
             ,
             and
             thinke
             this
             vnanswerable
             .
             Therefore
             also
             beside
             your
             custome
             you
             draw
             it
             into
             a
             Syllogisme
             now
             at
             the
             last
             .
             
               
                 That
                 (
                 say
                 you
                 )
                 which
                 is
                 commaunded
                 by
                 our
                 Sauiours
                 owne
                 example
                 and
                 doctrine
                 ,
                 and
                 was
                 practised
                 by
                 the
                 Apostles
                 ,
                 and
                 most
                 holy
                 Christians
                 ,
                 that
                 may
                 be
                 vowed
                 very
                 laudably
                 :
              
               
                 But
                 to
                 sell
                 all
                 ,
                 and
                 giue
                 it
                 to
                 the
                 poore
                 is
                 such
                 :
              
               
                 Therefore
                 it
                 may
                 be
                 vowed
                 very
                 laudably
                 .
              
            
          
           
             I
             denie
             your
             proposition
             ,
             because
             some
             things
             haue
             bin
             commended
             and
             practised
             by
             our
             Sauiour
             ,
             his
             Apostles
             ,
             and
             other
             holy
             Christians
             ,
             of
             which
             a
             man
             may
             not
             make
             a
             vow
             .
             For
             example
             ,
             both
             he
             and
             they
             haue
             commended
             ,
             and
             indured
             persecution
             for
             the
             Gospell
             :
             yet
             doth
             it
             not
             follow
             that
             therefore
             a
             man
             may
             wilfully
             by
             a
             vow
             bring
             persecution
             vpon
             himselfe
             ,
             as
             by
             the
             vow
             of
             pouertie
             you
             cast
             your selues
             into
             a
             state
             of
             beggery
             .
          
           
             Your
             assumption
             also
             is
             false
             .
             Neither
             our
             Sauiour
             ,
             his
             Apostles
             ,
             nor
             other
             holy
             Christians
             (
             I
             speake
             of
             the
             examples
             you
             bring
             out
             of
             the
             Acts
             )
             haue
             practised
             any
             such
             matter
             ,
             as
             in
             my
             former
             answers
             it
             hath
             appeared
             .
             To
             which
             I
             adde
             yet
             further
             ,
             that
             they
             in
             the
             Acts
             so
             gaue
             that
             they
             did
             giue
             ,
             that
             themselues
             had
             their
             reliefe
             out
             of
             it
             ,
             if
             neede
             required
             ,
             as
             well
             as
             any
             other
             .
          
           
             Of
             the
             conclusion
             I
             say
             ,
             that
             it
             containes
             not
             the
             whole
             matter
             in
             question
             betwixt
             vs
             ,
             though
             it
             be
             rightly
             drawne
             from
             the
             premisses
             .
             For
             though
             we
             should
             graunt
             that
             vowes
             of
             selling
             all
             and
             giuing
             it
             to
             the
             poore
             may
             laudably
             be
             made
             (
             which
             is
             false
             )
             yet
             is
             it
             not
             proued
             ,
             that
             a
             man
             may
             vow
             wilfull
             pouertie
             ,
             and
             refuse
             to
             possesse
             any
             worldly
             goods
             .
             They
             in
             the
             Acts
             ,
             if
             they
             gaue
             all
             away
             ,
             which
             is
             al
             -
             
          
           
           
             made
             in
             our
             Creation
             ,
             we
             remember
             nothing
             of
             it
             ,
             nor
             neuer
             heard
             speake
             of
             it
             by
             any
             good
             author
             ,
             not
             that
             we
             make
             ,
             or
             renew
             any
             Vowes
             when
             vve
             receiue
             the
             blessed
             Sacrament
             .
             These
             be
             but
             nouelties
             of
             words
             ,
             and
             the
             rauing
             of
             some
             decayed
             wits
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             vtterly
             mistake
             Master
             Perkins
             ,
             for
             he
             makes
             not
             comparison
             betwixt
             your
             accompt
             of
             baptisme
             ,
             and
             ours
             ,
             but
             betwixt
             your
             estimation
             of
             the
             vow
             in
             Baptisme
             ,
             and
             these
             other
             3.
             vowes
             deuised
             by
             your selues
             .
             And
             though
             with
             you
             the
             couenant
             in
             baptisme
             be
             no
             vow
             ,
             yet
             with
             c
             S.
             Austin
             it
             is
             .
             
               What
               must
               we
               vow
            
             ?
             saith
             he
             vpon
             that
             place
             which
             you
             alleage
             to
             prooue
             the
             lawfulnes
             of
             vowing
             .
             He
             answers
             ,
             
               to
               beleeue
               in
               him
               ,
               to
               hope
               for
               euerlasting
               life
               of
               him
               ,
               to
               liue
               well
               ,
               according
               to
               a
               common
               manner
               of
               liuing
               well
               .
            
          
           
             The
             vow
             in
             our
             creation
             Master
             Perkins
             calls
             the
             bond
             ,
             by
             which
             we
             are
             tyed
             to
             obedience
             in
             respect
             that
             we
             hold
             all
             we
             haue
             of
             God
             by
             creation
             .
             As
             the
             benefits
             sealed
             to
             vs
             in
             Baptisme
             are
             renewed
             in
             the
             Lords
             supper
             ,
             euery
             time
             we
             receiue
             it
             ;
             so
             by
             vs
             in
             like
             sort
             the
             promise
             or
             vow
             made
             in
             baptisme
             is
             also
             to
             be
             renewed
             ,
             which
             is
             implied
             in
             that
             name
             of
             the
             sacrament
             ,
             which
             signifieth
             d
             thanksgiuing
             .
          
        
      
       
         
           The
           ninth
           point
           .
           Of
           Jmages
           .
           Our
           consent
           .
        
         
           
             
               speaker
            
             W.
             P.
             
          
           
             Conclus
             .
             I.
          
           We
           acknowledge
           the
           ciuill
           vse
           of
           images
           as
           freely
           and
           truely
           as
           the
           church
           of
           Rome
           doth
           .
           By
           
             ciuill
             vse
          
           I
           vnderstand
           ,
           that
           vse
           which
           is
           made
           of
           them
           in
           the
           common
           societies
           of
           men
           ,
           out
           of
           the
           appointed
           places
           of
           the
           solemne
           worship
           of
           God.
           And
           this
           to
           be
           lawfull
           ,
           it
           appeareth
           because
           the
           artes
           of
           painting
           and
           grauing
           are
           the
           ordinance
           of
           God
           :
           and
           to
           be
           skilfull
           in
           them
           is
           the
           gift
           of
           God
           ,
           as
           the
           example
           of
           Bozaleel
           ,
           and
           Aholiab
           declare
           ,
           Exod.
           35.
           30.
           
           This
           vse
           of
           Images
           may
           bee
           in
           sundrie
           thinges
           .
           I.
           In
           the
           adorning
           and
           setting
           forth
           of
           buildings
           ;
           thus
           Salomon
           
           beautified
           his
           throne
           with
           the
           image
           of
           lions
           .
           And
           the
           Lord
           commaunded
           his
           temple
           to
           bee
           adorned
           with
           the
           images
           of
           palme
           trees
           ,
           of
           pomegranates
           ,
           of
           bulles
           ,
           cherubes
           ,
           and
           such
           like
           .
           II.
           It
           serues
           for
           the
           distinction
           of
           coynes
           :
           according
           to
           the
           practise
           of
           Emperours
           and
           princes
           of
           all
           nations
           .
           When
           Christ
           was
           asked
           ,
           Matth.
           22.
           whether
           it
           was
           lawful
           to
           giue
           tribute
           to
           Cesar
           or
           no
           ?
           he
           called
           for
           a
           penny
           and
           said
           ,
           
             whose
             Image
             or
             superscription
             is
             this
             ?
          
           they
           said
           ,
           Cesars
           :
           he
           then
           said
           ,
           
             giue
             to
             Cesar
             the
             things
             that
             are
             Cesars
             :
          
           not
           condemning
           but
           approuing
           the
           stampe
           or
           image
           vpon
           his
           coyne
           .
           And
           though
           the
           Iewes
           were
           forbidden
           to
           make
           images
           in
           way
           of
           representation
           ,
           or
           worship
           of
           the
           true
           God
           :
           yet
           the
           Sycle
           of
           the
           sanctuarie
           ,
           which
           they
           vsed
           ,
           specially
           after
           the
           time
           of
           Moses
           ,
           was
           stamped
           with
           the
           image
           of
           the
           Almon
           tree
           ,
           and
           the
           potte
           of
           Manna
           .
           III.
           Images
           serue
           to
           keepe
           in
           memorie
           friendes
           deceased
           whom
           we
           reuerence
           .
           And
           it
           is
           like
           ,
           that
           hence
           came
           one
           occasion
           of
           the
           images
           that
           are
           now
           in
           vse
           in
           the
           Roman
           church
           .
           For
           in
           the
           daies
           after
           the
           Apostles
           men
           vsed
           priuately
           to
           keepe
           the
           pictures
           of
           their
           friendes
           departed
           :
           and
           this
           practise
           after
           crept
           into
           the
           open
           congregation
           :
           and
           at
           last
           ,
           superstition
           getting
           heade
           ,
           images
           began
           to
           be
           worshipped
           .
        
         
           
             Conclus
             .
             II.
          
           We
           hold
           the
           historicall
           vse
           of
           images
           to
           be
           good
           and
           lawfull
           :
           and
           that
           is
           ,
           to
           represent
           to
           the
           eye
           the
           actes
           of
           histories
           ,
           whether
           they
           bee
           humane
           ,
           or
           diuine
           :
           and
           thus
           we
           thinke
           the
           histories
           of
           the
           Bible
           may
           be
           painted
           in
           priuate
           places
           .
        
         
           
             Conclus
             .
             III.
          
           In
           one
           case
           it
           is
           lawfull
           to
           make
           an
           image
           to
           testifie
           the
           presence
           or
           the
           effects
           of
           the
           
           Maiestie
           of
           God
           ,
           namely
           when
           God
           himselfe
           giues
           any
           speciall
           commaundement
           so
           to
           doe
           .
           In
           this
           case
           Moses
           made
           and
           erected
           a
           brasen
           serpent
           ,
           to
           bee
           a
           type
           ,
           signe
           ,
           or
           image
           to
           represent
           Christ
           crucified
           .
           Ioh.
           3.
           14.
           
           And
           the
           Cherubs
           ouer
           the
           mercie
           seat
           serued
           to
           represent
           the
           Maiestie
           of
           God
           ,
           to
           whom
           the
           Angels
           are
           subiect
           .
           And
           in
           the
           second
           commandement
           it
           is
           not
           simply
           said
           ,
           Thou
           shalt
           not
           make
           a
           grauen
           image
           :
           but
           with
           limitation
           ,
           Thou
           shalt
           not
           make
           
             to
             thy selfe
          
           ,
           that
           is
           ,
           on
           thine
           owne
           head
           ,
           vpon
           thine
           owne
           will
           and
           pleasure
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           Christians
           (
           saith
           M.
           Perkins
           in
           his
           first
           conclusion
           )
           vsed
           priuately
           to
           keepe
           the
           Pictures
           of
           their
           friends
           departed
           ;
           which
           afterward
           (
           saith
           he
           )
           by
           abuse
           came
           to
           be
           set
           in
           Churches
           and
           vvorshipped
           .
        
         
           This
           by
           the
           vvay
           is
           a
           very
           vvil●ull
           peruerting
           of
           those
           vvords
           
             (
             to
             thy selfe
          
           )
           which
           cannot
           signifie
           ,
           but
           ,
           to
           thine
           ovvne
           vse
           ,
           that
           is
           ,
           to
           adore
           them
           ,
           as
           is
           plainely
           deelared
           in
           the
           text
           follovving
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           It
           is
           no
           small
           aduantage
           that
           you
           take
           by
           reporting
           Master
           Perkins
           words
           as
           please
           you
           .
           Here
           (
           as
           also
           otherwhere
           )
           you
           set
           them
           downe
           by
           halues
           ,
           as
           if
           he
           certainely
           affirmed
           that
           ,
           which
           he
           doth
           but
           gather
           by
           likelyhood
           .
           
             It
             is
             like
          
           (
           saith
           he
           )
           
             that
             hence
             came
             one
             occasion
             of
             the
             images
             that
             are
             now
             in
             vse
             in
             the
             Romane
             Church
             .
          
        
         
           
             
               speaker
            
             W.
             P.
             
          
           The
           most
           that
           any
           indifferent
           man
           can
           make
           of
           it
           ,
           is
           ,
           but
           a
           mistaking
           of
           the
           true
           sense
           ,
           vnlesse
           he
           be
           able
           to
           prooue
           that
           Master
           Perkins
           knew
           the
           meaning
           to
           be
           otherwise
           ,
           which
           is
           not
           to
           be
           thought
           of
           any
           man
           vpon
           a
           bare
           presumption
           .
           It
           may
           be
           also
           he
           did
           rather
           so
           expound
           it
           ,
           because
           in
           e
           diuers
           places
           of
           scripture
           where
           the
           Iewes
           idolatry
           is
           reprooued
           ,
           they
           are
           charged
           to
           haue
           followed
           their
           owne
           f
           inuentions
           ,
           as
           your
           Latine
           translates
           .
        
         
           IV.
           The
           right
           images
           of
           the
           new
           Testament
           ,
           which
           we
           hold
           and
           acknowledge
           ,
           are
           the
           doctrine
           and
           preaching
           of
           the
           Gospell
           ,
           and
           all
           things
           that
           by
           the
           word
           of
           God
           pertaines
           thereto
           .
           Gal.
           3.
           
           
             Who
             hath
             
             bewitched
             you
             that
             ye
             should
             not
             obey
             the
             truth
             to
             whom
             Iesus
             Christ
             was
             before
             described
             in
             your
             sight
             and
             among
             you
             crucified
             .
          
           Hence
           it
           followes
           that
           the
           preaching
           of
           the
           word
           is
           as
           a
           most
           excellent
           picture
           in
           which
           Christ
           with
           his
           benefits
           are
           liuely
           represented
           vnto
           vs.
           And
           we
           dissent
           not
           from
           
             Origen
             .
             contra
             Ce●s
             .
             lib.
          
           8.
           who
           saith
           ,
           
             We
             haue
             no
             images
             framed
             by
             any
             base
             worke
             ,
             but
             by
             such
             as
             are
             brought
             forth
             and
             framed
             by
             the
             word
             of
             God
             ,
             namely
             patterns
             of
             vertue
             ,
             and
             frames
             resembling
             Christians
             .
          
           He
           meanes
           that
           Christians
           themselues
           are
           the
           images
           of
           Christians
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           These
           be
           metaphoricall
           Pictures
           ,
           not
           belonging
           to
           this
           purpose
           :
           for
           it
           is
           one
           thing
           to
           describe
           in
           vvords
           ,
           another
           to
           expresse
           in
           liuely
           colours
           ,
           and
           lineaments
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           g
           These
           are
           the
           onely
           pictures
           that
           we
           need
           ,
           
             Preaching
             of
             the
             Word
             ,
             administring
             of
             the
             Sacraments
             ,
             and
             considering
             the
             liues
             of
             the
             true
             Saints
             ,
             as
             they
             are
             recorded
             in
             the
             Scripture
             ,
             and
             offer
             themselues
             to
             our
             knowledge
             ,
             by
             good
             histories
             and
             daily
             sight
             .
          
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           These
           conclusions
           containe
           ,
           as
           M.
           Perkins
           affirmeth
           ,
           the
           doctrine
           of
           the
           Church
           of
           England
           ;
           vvhich
           I
           vvould
           beleeue
           ,
           if
           I
           did
           not
           see
           the
           Magistrats
           publikely
           to
           take
           avvay
           Pictures
           from
           Catholiks
           ,
           to
           teare
           and
           burne
           thē
           ,
           which
           were
           kept
           but
           in
           priuate
           places
           :
           yea
           ,
           their
           more
           seruent
           disciples
           ,
           cannot
           abide
           a
           Crosse
           standing
           by
           the
           high
           way
           side
           ,
           or
           in
           any
           ,
           neuer
           so
           profane
           a
           place
           ,
           but
           either
           they
           bea●e
           and
           hale
           them
           dovvn
           ,
           or
           most
           despitefully
           deface
           them
           :
           bevvraying
           indeed
           vnto
           all
           moderate
           men
           ,
           their
           cankered
           stomaks
           against
           him
           that
           died
           on
           the
           Crosse
           :
           vvho
           
           vvill
           one
           day
           (
           vv●on
           he
           pleaseth
           )
           confound
           them
           .
           But
           to
           couer
           this
           their
           malice
           ,
           they
           cast
           ouer
           it
           the
           mantle
           of
           zeale
           ,
           saying
           that
           the
           Papists
           make
           them
           their
           Gods
           ,
           and
           that
           therefore
           they
           are
           to
           be
           abolished
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Against
           which
           of
           the
           former
           conclusions
           is
           the
           practise
           of
           the
           Magistrate
           ,
           that
           you
           should
           denie
           that
           to
           be
           our
           doctrine
           ,
           because
           of
           this
           ?
           Not
           against
           the
           first
           ,
           nor
           the
           second
           .
           For
           both
           we
           our selues
           vse
           them
           for
           ornament
           ,
           and
           remembrance
           ,
           and
           all
           your
           Papists
           ,
           you
           speake
           of
           ,
           to
           religious
           purposes
           .
           Not
           against
           the
           third
           :
           For
           you
           haue
           no
           image
           that
           God
           hath
           appointed
           to
           bee
           made
           :
           much
           lesse
           against
           the
           fourth
           ,
           which
           allowes
           none
           of
           your
           Images
           .
           It
           would
           haue
           
           becommed
           you
           therefore
           to
           forbeare
           both
           the
           accusing
           of
           the
           Magistrate
           ,
           for
           doing
           against
           our
           doctrine
           ,
           and
           the
           condemning
           of
           our
           doctrine
           ,
           as
           being
           other
           than
           it
           is
           .
           For
           the
           people
           ,
           though
           many
           amongst
           them
           iustly
           mislike
           crosses
           ,
           because
           they
           are
           by
           you
           ordinarily
           abused
           to
           Idolatrie
           ;
           yet
           I
           thinke
           you
           can
           bring
           few
           examples
           of
           any
           such
           disorderly
           course
           ,
           and
           I
           am
           perswaded
           none
           at
           all
           ,
           which
           the
           Magistrate
           hath
           not
           corrected
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           O
           men
           blinded
           vvith
           spite
           against
           true
           deuotion
           .
           We
           Catholikes
           are
           a
           thousand
           times
           morezealous
           of
           the
           true
           honor
           of
           the
           liuing
           God
           ,
           than
           
           any
           Protestants
           euer
           vvere
           or
           vvill
           be
           :
           And
           that
           small
           reuerence
           vvhich
           vve
           yeeld
           vnto
           Images
           ,
           is
           more
           different
           from
           the
           honor
           and
           obedience
           due
           vnto
           Almighty
           God
           ,
           than
           the
           cope
           of
           heauen
           is
           distant
           from
           the
           center
           of
           the
           earth
           .
        
         
           You
           zealous
           of
           the
           true
           honour
           of
           the
           liuing
           God
           ,
           whose
           glorie
           you
           turne
           into
           the
           likenes
           of
           a
           mortall
           man
           ,
           and
           of
           a
           pigeon
           ?
           whom
           you
           dishonor
           by
           stockes
           and
           stones
           ?
           whom
           you
           crush
           vp
           into
           a
           baggage
           wafer
           cake
           ?
           whom
           you
           deuoure
           and
           swallow
           downe
           into
           your
           bellies
           ,
           and
           cast
           out
           into
           a
           place
           not
           fit
           to
           be
           named
           ?
           There
           neuer
           was
           the
           like
           senselesse
           and
           barbarous
           Idolatrie
           among
           the
           Gentiles
           .
           If
           some
           reuerence
           you
           giue
           be
           small
           ,
           some
           againe
           is
           a
           degree
           at
           the
           least
           aboue
           that
           ,
           as
           h
           the
           very
           words
           shew
           .
           But
           tell
           me
           ,
           is
           it
           small
           reuerence
           to
           giue
           the
           same
           honour
           to
           the
           image
           ,
           which
           belongs
           to
           the
           partie
           whose
           image
           it
           is
           ?
           Doe
           you
           not
           worship
           the
           images
           of
           the
           Trinitie
           ,
           and
           of
           Christ
           alone
           ,
           with
           diuine
           worship
           ?
           Are
           not
           you
           they
           who
           maintaine
           that
           idolatrous
           second
           Councill
           of
           Nice
           ,
           in
           which
           i
           Constantine
           Bishop
           of
           Constance
           in
           Cyprus
           blasphemously
           affirmed
           ,
           
             that
             he
             receiued
             and
             embraced
             honourable
             ,
             holy
             and
             venerable
             Images
             ,
             according
             to
             that
             seruice
             of
             adoration
             ,
             which
             he
             gaue
             to
             the
             consubstantiall
             and
             quickning
             Trinitie
             ?
          
           But
           of
           this
           afterwards
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           And
           that
           these
           hotter
           brethren
           may
           see
           vvhat
           reason
           M.
           Perkins
           had
           to
           allovv
           of
           the
           ciuill
           and
           historicall
           vse
           of
           Images
           :
           I
           thinke
           it
           expedient
           to
           note
           here
           ,
           hovv
           in
           the
           purest
           antiquitie
           ,
           Images
           vvere
           made
           and
           respected
           .
        
         
           That
           famous
           Image
           of
           our
           blessed
           Sauiour
           ,
           vvhich
           the
           vvoman
           cured
           of
           the
           bloody
           fl●xe
           ,
           set
           vp
           in
           Brasse
           at
           
             Caesarea
             Philippi
          
           .
           vpon
           a
           Piller
           of
           
           
           stone
           ,
           is
           not
           vnknown
           vnto
           any
           that
           haue
           read
           the
           Ecclesiasticall
           History
           of
           
             Eusebius
             ,
             Lib.
             7.
             cap.
          
           14.
           
           And
           how
           God
           did
           approue
           it
           by
           giuing
           vertue
           vnto
           an
           herbe
           when
           it
           did
           grow
           ,
           to
           touch
           the
           hem
           of
           that
           Picture
           ,
           to
           cure
           all
           manner
           of
           diseases
           .
           Which
           Image
           ,
           Eusebius
           himselfe
           did
           see
           standing
           vntill
           his
           daies
           ,
           which
           was
           ●300
           yeeres
           agoe
           ,
           as
           he
           there
           testifieth
           :
           as
           also
           ,
           that
           he
           saw
           diuers
           others
           ,
           namely
           ,
           of
           Saint
           Peter
           and
           Paul.
           
        
         
           
             
               speaker
            
             A.
             W.
             
          
           This
           goodly
           statue
           being
           most
           memorable
           both
           for
           antiquitie
           of
           it
           ,
           being
           made
           our
           Sauiour
           yet
           liuing
           ,
           and
           for
           the
           miracles
           wrought
           by
           that
           herbe
           ,
           growing
           at
           the
           foot
           of
           it
           ,
           Iulian
           the
           Apostata
           for
           malice
           against
           our
           Sauiour
           ,
           caused
           to
           be
           broken
           downe
           ,
           and
           set
           vp
           his
           owne
           Image
           in
           the
           place
           of
           it
           :
           but
           his
           was
           presently
           with
           lightning
           and
           thunder
           from
           heauen
           consumed
           into
           ashes
           ,
           and
           our
           Sauiours
           ,
           by
           the
           Christians
           
           carried
           into
           their
           Church
           ,
           as
           witnesseth
           Sozomenus
           .
        
         
           Eusebius
           deliuers
           that
           storie
           as
           a
           matter
           of
           report
           ,
           not
           knowledge
           :
           
             They
             say
             that
             her
             house
             is
             yet
             to
             be
             seene
             ,
             and
             that
             admirable
             monuments
             of
             that
             benefit
             our
             Sauiour
             bestowed
             vpon
             her
             ,
             are
             yet
             remaining
             .
          
           And
           it
           is
           worth
           the
           obseruing
           ,
           that
           Eusebius
           makes
           a
           difference
           betwixt
           that
           which
           he
           knew
           by
           the
           Gospell
           ,
           and
           that
           which
           he
           heard
           by
           report
           .
           Of
           her
           healing
           by
           our
           Sauiour
           Christ
           he
           speaketh
           thus
           :
           
             Whom
             we
             know
             by
             the
             holy
             Gospels
             ,
             that
             our
             Sauiour
             freed
             from
             her
             disease
             .
          
           Of
           her
           dwelling
           at
           Caesarea
           Philippi
           ,
           of
           her
           house
           ,
           and
           that
           Image
           ,
           with
           the
           hearbe
           and
           vertue
           of
           it
           :
           k
           
             They
             say
          
           ,
           of
           the
           Image
           also
           in
           particular
           ,
           
             they
             say
             this
             statue
             hath
             the
             image
             of
             Iesus
             .
          
           Neither
           doth
           he
           affirme
           ,
           that
           he
           saw
           it
           himselfe
           :
           
             It
             remained
             also
          
           (
           saith
           
             Eusebius
             )
             vntill
             our
             times
             ,
             as
             it
             may
             be
             seene
             of
             them
             that
             goe
             into
             that
             Citie
             .
          
           But
           I
           wonder
           at
           your
           confidence
           ,
           that
           euer
           you
           would
           adde
           a
           word
           of
           the
           Images
           of
           Peter
           and
           
             Paul
             ;
             Eusebius
          
           report
           and
           iudgement
           being
           in
           that
           very
           place
           against
           your
           opinion
           of
           Images
           .
           Let
           vs
           heare
           himselfe
           speake
           :
           
             It
             may
             not
             seeme
             strange
          
           (
           saith
           Eusebius
           presently
           vpon
           the
           former
           words
           )
           
             that
             such
             of
             the
             Gentiles
             as
             were
             cured
             by
             our
             Sauiour
             did
             these
             things
             :
             seeing
             wee
             haue
             seene
             the
             Images
             of
             his
             Apostles
             ,
             viz.
             of
             Paul
             and
             Peter
             ,
             and
             of
             Christ
             himselfe
             kept
             painted
             in
             tables
             :
             because
             the
             ancients
             ,
             by
             an
             heathenish
             custome
             of
             the
             Gentiles
             ,
             were
             w●nt
             in
             that
             manner
             to
             honour
             those
             whom
             they
             counted
             their
             preseruers
             .
          
           This
           woman
           being
           a
           Heathen
           ,
           and
           perhaps
           conuerted
           ,
           in
           her
           ignorance
           did
           like
           the
           rest
           of
           the
           Heathen
           .
        
         
         
           The
           miracle
           was
           receiued
           ,
           and
           deliuered
           by
           Eusebius
           only
           vpon
           report
           ;
           of
           the
           continuance
           whereof
           ,
           with
           the
           Images
           enduring
           ,
           he
           saith
           nothing
           .
           But
           in
           this
           case
           I
           will
           onely
           put
           you
           in
           minde
           of
           that
           ,
           which
           l
           one
           of
           your
           owne
           schoolmen
           writes
           concerning
           such
           miracles
           ,
           that
           
             they
             are
             wrought
             often
             times
             by
             the
             operation
             of
             Diuels
             ,
             to
             deceiue
             the
             inordinate
             worshippers
             of
             such
             Images
             ,
             God
             permitting
             ,
             and
             the
             infidelitie
             of
             men
             necessarily
             requiring
             it
             .
          
           Such
           might
           this
           be
           ,
           if
           there
           were
           any
           such
           .
        
         
           m
           Sozomen
           notes
           in
           his
           preface
           to
           the
           storie
           ,
           that
           
             this
             destroying
             of
             Iulians
             image
             ,
             shewed
             the
             power
             of
             Christ
             ,
             and
             his
             anger
             against
             Iulian
             :
          
           but
           this
           prooues
           not
           that
           our
           Sauiour
           had
           any
           liking
           of
           the
           Image
           ;
           it
           was
           Iulians
           malice
           ,
           as
           your selfe
           call
           it
           ,
           that
           prouoked
           our
           Sauiour
           ,
           not
           the
           respect
           of
           the
           Image
           .
           The
           latter
           part
           you
           report
           very
           craftily
           ,
           as
           if
           the
           Christians
           had
           set
           vp
           that
           Image
           in
           their
           Church
           :
           but
           Sozomen
           saith
           not
           so
           ;
           onely
           he
           telleth
           vs
           ,
           that
           when
           the
           Gentiles
           had
           dragged
           it
           to
           peeces
           ,
           the
           Christians
           gathered
           vp
           the
           peeces
           ,
           and
           laid
           them
           vp
           in
           their
           Church
           ;
           where
           they
           were
           kept
           till
           the
           time
           of
           his
           writing
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           Another
           Picture
           of
           our
           Sauiours
           visage
           ,
           he
           himselfe
           is
           reported
           to
           haue
           sent
           vnto
           Abgarus
           Prince
           of
           Edessa
           ,
           as
           witnesseth
           
             Metaphrastes
             In
             vita
             Constantini
             ,
             Damascen
             ,
          
           and
           Euagrius
           ,
           who
           doth
           in
           the
           same
           chapter
           rehearse
           a
           notable
           miracle
           ,
           vvrought
           by
           the
           same
           Image
           ,
           to
           deliuer
           
           the
           Tovvne
           from
           the
           sacking
           of
           the
           Persians
           .
           And
           in
           his
           fift
           booke
           and
           eighteenth
           chapter
           ,
           recordeth
           another
           miracle
           done
           by
           the
           Image
           of
           the
           blessed
           Virgin
           Mary
           in
           a
           prison
           at
           Antioch
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           The
           n
           chiefe
           author
           you
           alleage
           for
           this
           fable
           ,
           writ
           800.
           yeeres
           after
           Christ
           ,
           and
           setteth
           it
           downe
           but
           o
           as
           a
           report
           ;
           as
           you
           might
           haue
           seene
           ,
           if
           you
           had
           looked
           in
           him
           ;
           which
           by
           p
           the
           wrong
           quotation
           ,
           it
           should
           seeme
           you
           did
           not
           .
           q
           Eusebius
           ,
           who
           writ
           the
           Ecclesiasticall
           historie
           400.
           yeeres
           before
           Damascen
           ,
           and
           set
           downe
           that
           matter
           out
           of
           the
           record
           of
           Abgarus
           owne
           countrey
           ,
           hath
           not
           one
           word
           of
           any
           such
           Image
           .
           Yea
           ,
           in
           his
           r
           epistle
           to
           the
           Empresse
           
             Constantine
             Augusta
          
           ,
           who
           writ
           to
           him
           for
           an
           image
           of
           Christ
           ,
           he
           sheweth
           that
           her
           desire
           is
           not
           warrantable
           ,
           and
           discourses
           that
           matter
           at
           large
           .
           s
           Euagrius
           another
           of
           your
           authors
           ,
           about
           
           sixe
           hundred
           yeeres
           after
           Christ
           ,
           telleth
           such
           a
           storie
           as
           you
           mention
           ;
           not
           vpō
           his
           own
           ,
           but
           Procopius
           credit
           ,
           who
           liued
           in
           the
           same
           age
           with
           him
           ,
           and
           writ
           that
           miracle
           by
           the
           report
           of
           I
           know
           not
           t
           what
           old
           men
           .
           It
           is
           enough
           to
           discredit
           it
           ,
           that
           Eusebius
           maketh
           no
           mentiō
           of
           any
           such
           Image
           ,
           though
           he
           writ
           the
           historie
           of
           that
           matter
           betwixt
           our
           Sauiour
           and
           Abgarus
           at
           large
           ;
           and
           that
           ,
           as
           I
           said
           before
           ,
           out
           of
           the
           records
           of
           Edessa
           ,
           where
           Abgarus
           ruled
           .
           If
           these
           former
           authors
           cannot
           procure
           credit
           to
           that
           storie
           ,
           what
           should
           
             Simeon
             Metaphrastes
          
           doe
           ,
           who
           u
           came
           some
           hundreds
           of
           yeeres
           after
           Procopius
           ,
           and
           Euagrius
           ?
           But
           of
           this
           and
           like
           miracles
           ,
           if
           they
           were
           indeed
           wrought
           ,
           we
           heard
           Biels
           iudgment
           before
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           The
           third
           Image
           representing
           our
           blessed
           Sauiour
           ,
           is
           said
           to
           haue
           bin
           made
           by
           Nicodemus
           his
           secret
           Disciple
           ,
           vvhich
           aftervvard
           vvas
           taken
           by
           the
           Ievves
           ,
           and
           in
           despight
           of
           Christ
           ,
           vvas
           crucified
           ,
           and
           to
           their
           confusion
           ,
           much
           blood
           issued
           out
           of
           it
           .
        
         
           This
           history
           is
           in
           the
           ●…orke
           of
           S.
           Athanasius
           that
           sound
           piller
           of
           the
           Church
           ,
           intituled
           
             De
             passione
             imaginis
          
           ,
           and
           is
           either
           his
           ,
           or
           some
           other
           very
           auncient
           and
           graue
           vvriters
           .
           For
           it
           is
           related
           in
           the
           seauenth
           generall
           councell
           .
           Act.
           4.
           
        
         
           
             
               speaker
            
             A.
             W.
             
          
           There
           is
           no
           likelihood
           that
           Athanasius
           would
           record
           any
           such
           storie
           ,
           his
           x
           other
           writings
           are
           so
           directly
           against
           all
           Idolatrie
           .
           But
           which
           of
           the
           two
           copies
           will
           ye
           ascribe
           to
           Athanasius
           ?
           For
           hee
           that
           reades
           them
           aduisedly
           ,
           will
           rather
           take
           them
           for
           two
           seuerall
           mens
           doings
           ,
           than
           thinke
           either
           of
           them
           to
           be
           written
           by
           Athanasius
           .
           And
           therefore
           y
           Nanius
           a
           great
           Doctor
           of
           Louaine
           ,
           makes
           no
           bones
           to
           place
           it
           amongst
           those
           writings
           ,
           which
           are
           none
           of
           Athanasiuses
           :
           neither
           indeed
           was
           it
           euer
           knowne
           ,
           till
           that
           idolatrous
           second
           Councill
           of
           Nice
           ,
           eight
           hundred
           yeeres
           after
           Christ
           very
           neere
           .
           Yea
           the
           storie
           it selfe
           seemes
           to
           haue
           bin
           yonger
           ,
           than
           Athanasius
           ,
           almost
           foure
           hundred
           yeeres
           :
           For
           z
           Sigibort
           affirmes
           it
           happened
           in
           the
           yeere
           775
           :
           a
           the
           historie
           of
           Lombardie
           ,
           in
           the
           yeere
           750.
           
        
         
           
             
               speaker
            
             A.
             W.
             
          
           That
           S.
           Luke
           the
           Euangell
           drew
           the
           Picture
           of
           our
           blessed
           Ladie
           ,
           is
           registred
           by
           
             Theodorus
             Lector
          
           1000.
           yeeres
           ago
           ,
           and
           
             Metaphrasies
             ,
             In
             vita
             Lucae
          
           ,
           and
           Nicephorus
           .
        
         
           Those
           fragments
           of
           b
           Theodorus
           gathering
           deserue
           no
           
           such
           credit
           ,
           that
           a
           thing
           done
           more
           than
           fiue
           hundred
           yeres
           before
           he
           was
           borne
           ,
           and
           recorded
           by
           none
           of
           his
           ancients
           ,
           that
           are
           knowne
           ,
           should
           ,
           vpon
           his
           bare
           word
           ,
           be
           held
           for
           true
           .
           But
           let
           vs
           grant
           as
           much
           as
           you
           desire
           ,
           that
           S.
           Luke
           drew
           the
           Virgin
           Maries
           counterfeit
           .
           What
           of
           that
           ?
           will
           it
           follow
           that
           therefore
           it
           is
           fit
           or
           lawfull
           to
           make
           Images
           ,
           now
           in
           this
           certaine
           daunger
           of
           Idolatrie
           ,
           when
           no
           man
           knowes
           any
           more
           of
           the
           Virgins
           fauour
           and
           feature
           ,
           than
           he
           doth
           of
           our
           great
           Grandmother
           Euahs
           ?
           It
           should
           seeme
           c
           Nicephorus
           did
           not
           giue
           any
           great
           credit
           to
           the
           storie
           ,
           though
           Theodorus
           had
           written
           it
           long
           before
           him
           .
           For
           he
           brings
           it
           in
           with
           a
           suspitious
           preface
           :
           
             It
             is
             said
          
           :
           And
           I
           marueile
           ,
           if
           you
           reade
           it
           in
           Nicephorus
           your selfe
           ,
           that
           you
           adde
           not
           the
           rest
           of
           his
           report
           ,
           in
           that
           place
           ,
           of
           the
           Euangelist
           Lukes
           picturing
           our
           Sauiour
           also
           ,
           and
           the
           chiefe
           of
           his
           Apostles
           .
           
             Simeon
             Metaphrastes
          
           is
           too
           young
           to
           witnesse
           a
           matter
           ,
           done
           so
           many
           yeeres
           before
           his
           birth
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           Tertullian
           ,
           an
           author
           of
           the
           second
           hundreth
           yeere
           after
           Christ
           ,
           hath
           
           left
           writen
           ,
           that
           the
           Image
           of
           Christ
           in
           shape
           of
           a
           shepheard
           carrying
           a
           sheep
           on
           his
           shoulders
           ,
           was
           ingrauen
           vpon
           the
           holy
           Chalices
           vsed
           in
           the
           Church
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           d
           Tertullian
           hath
           left
           this
           written
           ,
           that
           the
           image
           of
           a
           Shepheard
           carrying
           a
           sheepe
           ,
           was
           engrauen
           vpon
           the
           Cups
           or
           Chalices
           :
           but
           he
           neuer
           giues
           any
           signification
           of
           the
           holinesse
           of
           those
           Cups
           ,
           nor
           approbation
           of
           the
           picture
           ,
           further
           than
           to
           make
           them
           serue
           his
           purpose
           ,
           to
           shew
           ,
           that
           by
           the
           sheep
           all
           kind
           of
           men
           are
           signified
           ,
           as
           well
           Heathen
           as
           Christians
           .
           And
           surely
           he
           that
           reades
           e
           his
           booke
           of
           Idolatrie
           ,
           and
           considers
           that
           hee
           makes
           Idols
           and
           Images
           all
           one
           for
           their
           nature
           ,
           will
           not
           thinke
           him
           any
           fauourer
           of
           Images
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           In
           the
           time
           of
           S.
           Chrysostom
           ,
           they
           were
           so
           common
           ,
           that
           they
           were
           carried
           in
           rings
           ,
           drawen
           on
           cups
           ,
           painted
           in
           Chambers
           .
           See
           
             Theodoret.
             Jn
             histor
             .
             relig
             .
             in
             vita
             Simeonis
             Stelitae
             .
             Aug.
             lib.
             2.
             de
             cons.
             Euang.
             cap.
          
           10.
           
           And
           the
           7.
           
           Synod
           Act.
           4.
           
        
         
           This
           briefly
           of
           Images
           in
           generall
           :
           Now
           a
           word
           or
           two
           of
           the
           signe
           of
           the
           Crosse
           ,
           which
           our
           Protestants
           haue
           banished
           from
           all
           their
           followers
           :
           Neuerthelesse
           it
           cannot
           be
           denied
           to
           haue
           been
           in
           most
           frequent
           vse
           among
           the
           best
           Christians
           of
           the
           Primitiue
           Church
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           We
           also
           ,
           as
           they
           had
           in
           Chrysostomes
           time
           ,
           and
           in
           all
           times
           
           and
           places
           ,
           where
           the
           Art
           of
           grauing
           and
           painting
           was
           vsed
           ,
           haue
           Images
           in
           Rings
           ,
           Cups
           ,
           Chambers
           .
           But
           what
           Images
           ,
           or
           to
           what
           purpose
           ?
           you
           neither
           tell
           vs
           what
           they
           were
           ,
           nor
           quote
           the
           place
           ,
           that
           wee
           may
           looke
           and
           examine
           the
           matter
           .
        
         
           f
           Theodoret
           speakes
           not
           of
           Images
           in
           Rings
           ,
           Cups
           ,
           or
           Chambers
           ,
           but
           onely
           tels
           of
           a
           report
           ,
           that
           the
           people
           of
           Rome
           did
           set
           vp
           little
           Images
           of
           Simeon
           in
           all
           g
           their
           shopdoores
           ,
           and
           walking
           places
           ,
           or
           galleries
           .
           But
           Artificers
           are
           no
           fit
           iudges
           in
           such
           controuersies
           ;
           and
           yet
           it
           is
           but
           a
           report
           that
           they
           did
           so
           .
        
         
           h
           Austin
           iesting
           at
           them
           ,
           who
           say
           that
           our
           Sauiour
           Christ
           writ
           certaine
           books
           to
           his
           Apostles
           Peter
           and
           Paul
           ;
           wherein
           the
           art
           whereby
           he
           wrought
           his
           miracles
           was
           contained
           :
           
             I
             belecue
          
           (
           saith
           he
           )
           
             they
             hit
             vpon
             these
             two
             Apostles
             ,
             as
             the
             men
             to
             whom
             he
             writ
             ,
             because
             they
             had
             seene
             him
             and
             them
             in
             many
             places
             painted
             together
             .
          
           But
           what
           approbation
           giues
           he
           to
           the
           vse
           of
           these
           pictures
           ?
           So
           (
           saith
           he
           )
           
             they
             deserue
             to
             erre
             ,
             that
             seeke
             Christ
             and
             his
             Apostles
             ,
             not
             in
             the
             holy
             books
             ,
             but
             vpon
             painted
             walles
             .
          
           As
           for
           that
           i
           idolatrous
           Synod
           ,
           it
           is
           ridiculous
           to
           vrge
           the
           authoritie
           of
           that
           against
           vs
           ,
           when
           you
           know
           wee
           wholy
           disclaime
           it
           ,
           and
           pleade
           against
           it
           from
           the
           k
           Councill
           of
           Franckford
           ,
           and
           the
           book
           l
           of
           Charlemaigne
           the
           Emperour
           ,
           in
           both
           which
           it
           was
           refuted
           and
           condemned
           .
           If
           you
           bring
           no
           better
           proofe
           for
           the
           Crosse
           in
           particular
           ,
           than
           you
           haue
           for
           mages
           in
           generall
           ,
           I
           doubt
           me
           the
           Protestants
           will
           not
           repeale
           the
           act
           of
           banishment
           made
           against
           it
           ,
           whatsoeuer
           you
           talke
           of
           the
           most
           frequent
           vse
           thereof
           among
           the
           best
           Christians
           in
           the
           Primitiue
           Church
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           Tertullian
           hath
           these
           words
           ,
           At
           euery
           going
           forward
           and
           returne
           ,
           whē
           
           we
           dresse
           vs
           and
           pull
           on
           our
           shoes
           ,
           when
           we
           wash
           and
           sit
           downe
           ,
           at
           the
           lighting
           of
           Candels
           ,
           and
           entring
           into
           our
           Chambers
           ,
           finally
           ,
           when
           we
           set
           ourselues
           to
           any
           thing
           ,
           we
           make
           the
           signe
           of
           the
           Crosse
           on
           our
           foreheads
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           The
           signe
           of
           the
           crosse
           as
           it
           is
           here
           spoken
           of
           by
           you
           ,
           doth
           not
           indeed
           belong
           to
           this
           question
           ,
           which
           is
           of
           such
           images
           as
           are
           set
           vp
           to
           be
           outwardly
           worshipped
           ,
           such
           as
           this
           signe
           of
           the
           crosse
           neuer
           was
           among
           the
           auncient
           Christians
           .
           But
           
           because
           ,
           as
           you
           say
           ,
           it
           is
           the
           forme
           that
           you
           worship
           which
           is
           made
           ,
           though
           it
           continue
           not
           ,
           and
           for
           that
           your
           Diuines
           mainteine
           the
           worshipping
           of
           it
           euen
           outwardly
           ,
           as
           I
           will
           shew
           ,
           let
           it
           passe
           in
           the
           rancke
           where
           you
           haue
           set
           it
           .
           Now
           that
           the
           signe
           of
           the
           crosse
           is
           so
           to
           be
           worshipped
           ,
           first
           m
           Bellarmine
           shews
           ,
           where
           he
           saith
           ,
           
             The
             signe
             of
             the
             crosse
             which
             is
             made
             vpon
             the
             forehead
             ,
             or
             in
             the
             ayer
             ,
             is
             holy
             ,
             and
             to
             be
             worshipped
             .
          
           n
           Costerus
           his
           fellow
           Iesuit
           speaketh
           more
           plaine
           ,
           Christians
           (
           saith
           he
           )
           
             euer
             since
             Christes
             time
             ,
             haue
             alwaies
             worshipped
             with
             great
             reuerence
             both
             the
             wood
             of
             our
             Lords
             crosse
             it self
             ,
             and
             the
             signe
             of
             the
             crosse
             ,
             with
             which
             they
             daily
             fence
             themselues
             .
          
           o
           Suarez
           another
           Iesuit
           is
           more
           plaine
           then
           he
           ,
           
             The
             signe
             of
             the
             crosse
          
           (
           saith
           he
           )
           
             is
             worthie
             of
             reuerence
             and
             adoration
             ,
             for
             it
             hath
             the
             vse
             and
             signification
             of
             a
             Sacrament
             ,
             And
             it
             skils
             not
             that
             it
             is
             made
             in
             a
             matter
             ,
             or
             by
             an
             action
             that
             passeth
             away
             ,
             because
             the
             only
             difference
             of
             the
             matter
             when
             the
             fashion
             is
             all
             one
             ,
             hinders
             not
             the
             adoration
             .
          
           p
           
             Iacobus
             de
             Graphijs
          
           giueth
           also
           the
           reason
           of
           this
           ,
           
             We
             worship
             it
          
           (
           saith
           he
           )
           
             with
             diuine
             honor
             ,
             for
             that
             it
             puts
             vs
             in
             mind
             of
             our
             Lords
             passion
          
           ;
           which
           is
           performed
           by
           the
           signe
           of
           the
           crosse
           on
           the
           forehead
           ,
           as
           well
           as
           by
           a
           crosse
           painted
           on
           the
           wall
           .
           Lastly
           ,
           q
           
             Gabriell
             Vasquez
          
           saith
           ,
           that
           
             the
             crosse
             of
             Christ
             ,
             by
             what
             meanes
             soeuer
             exprest
             ,
             is
             worthie
             of
             veneration
             ,
             as
             well
             as
             the
             crosse
             it selfe
             on
             which
             he
             suffered
             .
          
        
         
           That
           the
           crosse
           was
           in
           common
           vse
           among
           the
           auncient
           Christians
           ,
           it
           was
           neuer
           denied
           ,
           yet
           haue
           we
           no
           record
           of
           it
           in
           any
           auncient
           authenticall
           writer
           before
           Ireneus
           ,
           as
           r
           Doctor
           Fulke
           hath
           truly
           auouched
           against
           Martiall
           .
        
         
           As
           for
           the
           counterfeit
           writings
           of
           s
           Ignatius
           ,
           t
           Martialis
           of
           Burdeaul
           .
           and
           u
           
             Dionysius
             Areopagita
          
           ,
           both
           the
           stile
           and
           the
           matter
           refute
           the
           titles
           ,
           and
           bewray
           partly
           ignorance
           euen
           in
           the
           language
           ,
           and
           partly
           authors
           of
           later
           times
           .
           x
           
             Xystus
             Betuleius
          
           would
           haue
           vs
           beleeue
           his
           word
           ,
           
             that
             the
             ceremony
             of
             crossing
             was
             vsed
             euen
             when
             the
             Apostles
             laid
             on
             their
             hands
             ,
          
           but
           neither
           doth
           the
           scripture
           affirme
           any
           such
           thing
           ,
           neither
           brings
           he
           any
           authoritie
           or
           reason
           to
           prooue
           it
           .
           But
           let
           the
           author
           of
           it
           be
           vnknowne
           as
           he
           is
           ,
           yet
           if
           the
           
           occasion
           and
           vse
           of
           it
           were
           certaine
           and
           warrantable
           ,
           there
           were
           more
           reason
           to
           finde
           fault
           with
           the
           leauing
           of
           it
           .
           But
           who
           can
           resolue
           vs
           of
           this
           doubt
           ?
           y
           Austin
           seemes
           to
           be
           very
           vncertaine
           ,
           fetching
           this
           custome
           of
           crossing
           from
           a
           desire
           to
           make
           profession
           of
           Christianitie
           in
           the
           sight
           of
           the
           pagans
           .
           z
           He
           seemes
           otherwhere
           to
           attribute
           it
           to
           an
           imitation
           of
           the
           Iewish
           Ceremony
           ,
           in
           marking
           the
           dore
           posts
           with
           the
           blood
           of
           the
           paschall
           lambe
           .
           What
           should
           I
           speake
           of
           the
           doubt
           concerning
           the
           forme
           it selfe
           ,
           which
           is
           the
           thing
           that
           you
           professedly
           worship
           ?
           What
           is
           that
           forme
           ?
           the
           sau●●oir
           or
           S.
           Andrews
           crosse
           ?
           resembling
           as
           some
           thinke
           not
           the
           crosse
           of
           our
           Sauiour
           ,
           but
           the
           a
           first
           letter
           of
           his
           name
           in
           Greeke
           ,
           b
           which
           also
           was
           set
           on
           the
           top
           of
           Constantines
           standerd
           .
           Or
           is
           it
           nothing
           else
           but
           two
           crosse
           lines
           ,
           cutting
           each
           other
           in
           a
           right
           angle
           ,
           as
           it
           is
           commonly
           made
           ,
           which
           some
           will
           haue
           to
           be
           resembled
           by
           that
           standerd
           of
           Constantines
           ,
           the
           staffe
           and
           the
           baner
           making
           such
           a
           crosse
           ,
           c
           like
           to
           the
           mast
           and
           the
           sayle
           yard
           .
           It
           is
           all
           one
           what
           the
           forme
           was
           if
           the
           vse
           were
           good
           and
           lawfull
           .
           But
           how
           shall
           that
           be
           auowed
           when
           it
           is
           not
           certaine
           what
           it
           was
           .
           All
           which
           notwithstanding
           we
           are
           desirous
           so
           to
           interpret
           the
           auncients
           concerning
           this
           point
           ,
           as
           that
           we
           may
           free
           them
           from
           superstition
           if
           it
           be
           possible
           .
           We
           would
           gladly
           therfore
           expound
           their
           speaches
           of
           the
           efficacie
           and
           vertue
           of
           the
           crosse
           ,
           not
           of
           the
           wood
           nor
           of
           the
           forme
           ,
           but
           of
           the
           passion
           and
           sufferings
           of
           our
           Sauiour
           Christ
           ,
           d
           in
           which
           sense
           the
           scripture
           speakes
           of
           it
           most
           truly
           and
           gloriously
           .
           I
           could
           to
           this
           purpose
           alleage
           diuers
           places
           out
           of
           the
           Fathers
           ,
           but
           I
           must
           needs
           confesse
           that
           I
           can
           bring
           many
           other
           out
           of
           their
           writings
           which
           will
           not
           beare
           that
           exposition
           .
           What
           if
           I
           should
           say
           that
           they
           vsed
           it
           only
           as
           an
           outward
           gesture
           when
           they
           prayed
           to
           God
           for
           any
           blessing
           ,
           and
           therefore
           continually
           signed
           themselues
           as
           e
           Tertullian
           ,
           and
           f
           Austin
           shew
           ?
           I
           could
           cite
           some
           places
           ,
           by
           which
           this
           coniecture
           might
           be
           made
           somewhat
           likely
           ;
           yea
           I
           could
           adde
           hereunto
           the
           iudgement
           of
           your
           late
           Iesuits
           ,
           who
           g
           acknowledge
           that
           vse
           of
           the
           crosse
           amongst
           them
           ,
           and
           h
           denie
           that
           it
           puts
           any
           vertue
           into
           the
           
           thing
           that
           is
           signed
           .
           But
           neither
           would
           this
           content
           you
           ,
           and
           many
           speeches
           of
           the
           auncients
           are
           such
           as
           can
           admit
           no
           such
           interpretation
           .
           Wherefore
           all
           that
           I
           will
           answere
           is
           this
           ,
           that
           howsoeuer
           the
           vse
           of
           crossing
           (
           as
           it
           was
           amongst
           the
           Fathers
           within
           200.
           yeares
           after
           our
           Sauiours
           ascension
           ,
           and
           for
           a
           long
           time
           afterward
           )
           cannot
           be
           sufficientlie
           warranted
           by
           any
           ground
           of
           scripture
           :
           yet
           the
           Crosse
           was
           neuer
           made
           an
           Idoll
           ,
           by
           any
           outward
           worship
           amongst
           them
           ,
           as
           it
           is
           altogether
           with
           you
           Papists
           .
           Whereupon
           it
           followes
           that
           the
           testimonies
           which
           you
           alleage
           out
           of
           the
           Fathers
           are
           falsely
           applied
           by
           you
           to
           countenance
           such
           Idolatry
           as
           they
           neuer
           dreamed
           of
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           S.
           Ambrose
           exhort
           ,
           vs
           to
           begin
           all
           our
           vvorkes
           vvith
           the
           signe
           of
           the
           
           Crosse.
           
        
         
           
             
               speaker
            
             A.
             W.
             
          
           To
           that
           of
           Ambrose
           I
           answere
           more
           particularly
           ,
           first
           ,
           that
           your
           quotation
           of
           his
           i
           84.
           
           Sermon
           is
           false
           ,
           for
           there
           is
           not
           a
           word
           of
           any
           such
           matter
           in
           all
           that
           Sermon
           .
           Secondly
           ,
           that
           in
           k
           the
           place
           you
           meane
           he
           saith
           not
           
             we
             must
             begin
             all
             our
             works
             with
             the
             signe
             of
             the
             crosse
             ,
          
           but
           rather
           speaketh
           of
           prayer
           ,
           according
           as
           before
           I
           expounded
           him
           .
           
             We
             must
          
           (
           saith
           
             Ambrose
             )
             when
             we
             rise
             giue
             thanks
             to
             God
             ,
             and
          
           l
           
             do
             euery
             worke
             we
             take
             in
             hand
             all
             the
             day
             in
             the
             signe
             of
             our
             Sauiour
             ,
          
           that
           is
           ,
           with
           prayer
           to
           Christ.
           
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           S.
           Augustine
           ,
           What
           is
           that
           ensigne
           of
           Christ
           ,
           which
           all
           men
           knovv
           ,
           but
           the
           Crosse
           of
           Christ
           ,
           the
           vvhich
           signe
           ,
           vnlesse
           it
           be
           made
           on
           the
           foreheads
           of
           the
           faithfull
           ,
           yea
           ,
           on
           the
           vvater
           by
           vvhich
           they
           are
           regenerate
           ,
           and
           on
           the
           Oyle
           and
           Chrisme
           ,
           vvherewith
           they
           are
           annoynted
           ,
           and
           on
           the
           sacrifice
           vvherevvith
           they
           are
           nourished
           ,
           not
           one
           of
           them
           are
           orderly
           and
           duly
           administred
           .
           Our
           Protestants
           then
           that
           haue
           neither
           holie
           Oyle
           ,
           nor
           sacrifice
           to
           make
           the
           Crosse
           vpon
           ,
           are
           in
           pittifull
           taking
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Such
           outward
           things
           not
           enioyned
           by
           our
           Sauiour
           nor
           his
           Apostles
           ,
           follow
           the
           custome
           of
           particular
           Churches
           and
           times
           :
           so
           that
           though
           in
           m
           Austins
           daies
           the
           Sacrament
           was
           appointed
           to
           be
           so
           administred
           ,
           and
           otherwise
           the
           action
           was
           not
           n
           duly
           and
           orderly
           performed
           ;
           yet
           we
           may
           and
           do
           baptise
           well
           enough
           ,
           as
           long
           as
           we
           keepe
           the
           order
           commaunded
           by
           our
           Sauiour
           ,
           and
           practised
           by
           his
           Apostles
           :
           Baptise
           (
           saith
           o
           he
           )
           
             in
             the
             name
             of
             the
             Father
             ,
             of
             the
             Sonne
             ,
             and
             
             of
             the
             holy
             ghost
             ,
          
           which
           they
           did
           as
           occasion
           offered
           it selfe
           in
           any
           common
           water
           ,
           without
           oyle
           or
           crosse
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           But
           heare
           also
           vvhat
           some
           of
           the
           best
           Greeke
           Doctors
           do
           say
           of
           this
           
           same
           signe
           of
           the
           Crosse.
           
        
         
           S.
           Cyrill
           agreethfully
           vvith
           Tertullian
           ,
           saying
           :
           Make
           this
           signe
           of
           the
           Crosse
           both
           eating
           and
           drinking
           ,
           both
           sitting
           and
           standing
           ,
           and
           walking
           and
           speaking
           ,
           in
           summe
           ,
           at
           all
           times
           .
        
         
           Saint
           Basil
           accounteth
           this
           making
           of
           the
           signe
           of
           the
           Crosse
           among
           some
           of
           the
           principall
           Traditions
           of
           the
           Apostles
           .
        
         
           p
           Basil
           liued
           300.
           yeeres
           after
           the
           Apostles
           ,
           and
           recites
           other
           customes
           as
           Apostolicall
           traditions
           ,
           which
           haue
           neither
           any
           warrant
           by
           likelyhood
           of
           reason
           ,
           nor
           some
           of
           them
           allowance
           by
           the
           practise
           of
           your
           owne
           Church
           .
           
             Turning
             to
             the
             East
             when
             we
             pray
             ,
          
           one
           of
           his
           traditions
           hath
           no
           ground
           of
           reason
           :
           
             so
             the
             soule
             be
             present
             with
             God
          
           (
           saith
           q
           
             Eucherius
             )
             there
             is
             no
             commaundement
             for
             the
             site
             of
             the
             body
             .
          
           And
           r
           Socrates
           writeth
           ,
           that
           
             the
             Christians
             of
             Antioch
             turned
             to
             the
             west
             when
             they
             prayed
             .
          
           Another
           of
           his
           traditions
           is
           concerning
           the
           words
           of
           inuocation
           ,
           when
           the
           bread
           and
           wine
           are
           shewed
           in
           the
           Sacrament
           ,
           which
           forme
           of
           inuocation
           your
           Church
           doth
           not
           obserue
           at
           your
           eleuation
           ,
           nor
           in
           any
           part
           of
           your
           Masse
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Origen
           yeeldeth
           one
           reason
           why
           we
           make
           this
           signe
           ,
           affirming
           that
           
           feare
           and
           trembling
           doth
           fall
           vpon
           the
           euill
           spirits
           ,
           when
           they
           see
           the
           signe
           of
           the
           Crosse
           made
           with
           faith
           .
        
         
           That
           of
           s
           Origen
           ,
           as
           also
           many
           other
           sentences
           of
           the
           Fathers
           ,
           applied
           by
           you
           Papists
           to
           the
           signe
           of
           the
           crosse
           ,
           is
           spoken
           of
           our
           Sauiours
           death
           vpon
           the
           crosse
           by
           a
           Metonymy
           of
           the
           subiect
           .
           What
           (
           saith
           
             Origen
             )
             doe
             the
             diuels
             feare
             ?
             at
             what
             tremble
             they
             ?
             without
             doubt
             at
             the
             crosse
             of
             Christ
             ,
             whereby
             he
             triumphed
             ouer
             them
             ,
             whereby
             they
             were
             stript
             of
             their
             principalitie
             and
             power
             .
             Feare
             therefore
             and
             trembling
             shall
             fall
             vpon
             thē
             when
             they
             shall
             see
             the
             signe
             of
             the
             crosse
          
           t
           
             fixed
             in
             vs
             by
             faith
             ,
             and
             the
             greatnes
             of
             that
             arme
             which
             our
             Lord
             stretched
             out
             vpon
             the
             crosse
             as
             he
             said
             ,
          
           u
           
             All
             the
             day
             long
             haue
             I
             stretched
             out
             my
             hands
             .
             Therefore
             they
             will
             not
             feare
             thee
             ,
          
           x
           
             vnlesse
             they
             see
             in
             thee
             the
             crosse
             of
             Christ
             ,
             vnlesse
             thou
             also
             can
             say
             ,
          
           y
           
             God
             forbid
             I
             should
             glorie
             but
             in
             the
             crosse
             of
             my
             Lord
             Christ
             ,
             by
             which
             the
             world
             is
             crucified
             to
             me
             ,
             and
             I
             to
             the
             world
             .
          
           But
           it
           
           is
           not
           the
           wooden
           crosse
           ,
           nor
           the
           signe
           of
           it
           that
           crucifieth
           the
           world
           ,
           but
           the
           power
           of
           our
           Sauiours
           death
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           S.
           
             Gregory
             Nazianzen
          
           reporteth
           ,
           that
           the
           wicked
           Apostata
           Iulian
           ,
           being
           frighted
           with
           spirits
           made
           the
           signe
           of
           the
           Crosse
           ,
           which
           he
           had
           renounced
           ,
           
           and
           yet
           it
           deliuered
           him
           from
           them
           .
        
         
           It
           is
           but
           a
           report
           ,
           that
           z
           Nazianzen
           makes
           vpon
           other
           mens
           credit
           :
           
             It
             is
          
           (
           saith
           he
           )
           
             reported
             by
             many
             ,
             and
          
           a
           
             it
             is
             not
             vnlike
             his
             custome
             .
          
           But
           ,
           which
           is
           more
           to
           be
           obserued
           ,
           it
           must
           either
           come
           from
           Iulian
           himselfe
           ,
           or
           the
           Coniurer
           who
           was
           then
           alone
           with
           him
           at
           his
           Coniurations
           ,
           or
           else
           it
           must
           haue
           been
           deuised
           by
           some
           man
           that
           could
           not
           see
           it
           .
           Now
           iudge
           you
           what
           credit
           is
           to
           be
           giuen
           to
           such
           report
           .
           Yet
           we
           denie
           not
           but
           this
           might
           be
           ;
           the
           Lord
           ,
           to
           Iulians
           further
           iust
           condemnation
           ,
           shewing
           his
           mightie
           power
           ,
           when
           hee
           was
           called
           vpon
           by
           him
           ,
           in
           so
           great
           an
           extremitie
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           S.
           Chrysostom
           most
           largely
           discourseth
           of
           the
           glorious
           vse
           of
           the
           Crosse
           
             Ora.
             quod
             Christus
             sit
             Deus
          
           .
           See
           the
           place
           ,
           among
           an
           hundred
           other
           commendations
           of
           it
           ,
           he
           hath
           these
           words
           :
           That
           the
           heads
           of
           Kings
           are
           not
           so
           decked
           with
           their
           Diademes
           ,
           as
           with
           the
           signe
           of
           the
           Crosse
           ,
           and
           concludeth
           ,
           that
           all
           men
           striue
           to
           passe
           other
           in
           taking
           to
           them
           this
           admirable
           Crosse
           ,
           and
           that
           no
           man
           was
           ashamed
           of
           it
           ,
           but
           esteemed
           themselues
           more
           beautified
           with
           that
           ,
           than
           with
           many
           Iewels
           ,
           borders
           and
           chaynes
           ,
           garnished
           with
           Pearle
           and
           pretious
           stones
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           There
           is
           no
           doubt
           but
           a
           true
           Christian
           thinkes
           himselfe
           more
           honoured
           by
           the
           profession
           of
           his
           faith
           in
           Christ
           ,
           than
           by
           any
           ,
           or
           all
           the
           ornaments
           in
           the
           world
           .
           While
           it
           was
           needfull
           to
           make
           shew
           of
           that
           profession
           by
           such
           meanes
           ,
           we
           condemne
           not
           the
           vse
           of
           it
           .
           Now
           that
           occasion
           amongst
           Christians
           in
           these
           parts
           is
           ceased
           ,
           and
           the
           thing
           growne
           to
           monstrous
           superstition
           ,
           wee
           make
           no
           question
           ,
           but
           that
           if
           they
           liued
           now
           ,
           and
           saw
           the
           abuse
           of
           that
           custom
           of
           theirs
           ,
           they
           would
           both
           refraine
           and
           abolish
           it
           ,
           if
           it
           lay
           in
           them
           .
           It
           is
           not
           their
           vsing
           of
           that
           sigue
           in
           such
           sort
           ,
           as
           I
           haue
           shewed
           ,
           but
           your
           idolatrous
           abusing
           of
           it
           ,
           and
           discrediting
           of
           it
           and
           them
           ,
           which
           we
           mislike
           .
           Neither
           is
           it
           at
           all
           against
           reason
           ,
           or
           custom
           of
           the
           Church
           ,
           that
           such
           outward
           actions
           ,
           as
           some
           speciall
           occasion
           bred
           ,
           should
           with
           that
           occasion
           die
           and
           cease
           .
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           
             H●…
             quantum
             mutamur
             ab
             ipsis
          
           :
           Alasse
           ,
           what
           a
           pittifull
           change
           is
           this
           ,
           
           that
           that
           which
           was
           of
           the
           best
           Christians
           reputed
           deere
           and
           holy
           ,
           should
           now
           be
           accounted
           a
           point
           of
           superstition
           and
           plaine
           witchcraft
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           But
           what
           is
           all
           this
           adoe
           about
           the
           Crosse
           to
           the
           credit
           of
           Images
           ?
           seeing
           (
           as
           I
           noted
           afore
           )
           there
           is
           nothing
           affirmed
           in
           the
           testimonies
           you
           bring
           but
           that
           the
           signe
           of
           the
           crosse
           was
           vsed
           ,
           either
           to
           testifie
           the
           profession
           of
           Christianitie
           ,
           or
           as
           an
           outward
           gesture
           in
           calling
           vpon
           the
           name
           of
           our
           Sauiour
           Christ
           ?
        
         
           
             
               speaker
            
             D.
             B.
             P.
             
          
           By
           all
           which
           we
           learne
           ,
           that
           the
           best
           Christians
           both
           vsed
           alwaies
           and
           highly
           esteemed
           of
           holy
           Images
           ,
           euen
           from
           our
           Sauiours
           owne
           daies
           ,
           and
           God
           himselfe
           hath
           by
           diuine
           testimony
           of
           miracles
           recommended
           them
           vnto
           vs
           ,
           not
           only
           for
           the
           ciuill
           and
           historicall
           vses
           of
           them
           ,
           but
           more
           to
           honor
           them
           whose
           Pictures
           they
           were
           :
           for
           no
           man
           in
           his
           right
           wits
           can
           deny
           but
           that
           it
           is
           and
           hath
           alwaies
           bin
           reputed
           ,
           as
           a
           great
           honor
           done
           to
           the
           deceased
           ,
           to
           erect
           him
           an
           image
           ,
           to
           eternise
           the
           memorie
           of
           his
           noble
           acts
           :
           as
           also
           that
           it
           is
           a
           great
           encouragement
           to
           all
           beholders
           of
           such
           Pourtraits
           ,
           to
           endeuour
           to
           in●●tate
           their
           glorious
           examples
           :
           The
           very
           sight
           of
           the
           Image
           of
           Polemon
           ,
           a
           most
           chast
           and
           holy
           personage
           ,
           moued
           an
           vnchast
           woman
           to
           change
           her
           life
           ,
           as
           out
           of
           S.
           Gregorie
           
           Nazianzen
           is
           related
           .
        
         
           
             
               speaker
            
             A.
             W.
             
          
           Hauing
           so
           great
           testimony
           for
           the
           auncient
           vse
           of
           Images
           ,
           and
           such
           
           manifold
           commodities
           ,
           by
           the
           discreet
           and
           holy
           practise
           of
           them
           ,
           he
           must
           needs
           be
           furiously
           transported
           with
           blind
           zeale
           ,
           that
           makes
           warre
           against
           Crosses
           ,
           and
           burnes
           holy
           Pictures
           ;
           as
           of
           late
           the
           Superintendent
           of
           Hereford
           did
           in
           the
           market
           place
           openly
           .
        
         
           Here
           is
           not
           one
           sufficient
           testimonie
           (
           as
           I
           haue
           shewed
           )
           to
           prooue
           that
           euer
           there
           were
           any
           such
           Images
           ,
           as
           you
           speake
           of
           ;
           then
           what
           miracles
           could
           be
           wrought
           for
           the
           countenancing
           of
           our
           Sauiour
           by
           them
           ?
           It
           is
           an
           honour
           indeed
           to
           haue
           Images
           erected
           in
           memorie
           of
           the
           deceased
           ,
           but
           not
           for
           him
           that
           is
           God
           :
           neither
           is
           it
           a
           religious
           honour
           ,
           but
           a
           ciuill
           ;
           proceeding
           not
           from
           our
           deuotion
           ,
           but
           from
           our
           loue
           ,
           whatsoeuer
           the
           ground
           of
           our
           loue
           be
           ,
           in
           respect
           of
           them
           whom
           we
           so
           honour
           .
        
         
           How
           slight
           and
           vaine
           a
           motion
           to
           the
           imitation
           of
           any
           mans
           vertues
           the
           sight
           of
           his
           Image
           is
           ,
           let
           all
           experience
           testifie
           ;
           which
           indeed
           can
           bring
           no
           more
           but
           the
           remembrance
           of
           it
           at
           the
           most
           .
           But
           suppose
           there
           were
           some
           more
           force
           in
           it
           ,
           all
           the
           helps
           that
           can
           be
           imagined
           likely
           to
           come
           by
           it
           ,
           will
           not
           counteruaile
           the
           danger
           of
           Idolatrie
           ,
           and
           so
           
           the
           breach
           of
           Gods
           commandement
           ,
           in
           erecting
           them
           for
           any
           vse
           of
           Religion
           ;
           whereupon
           Idolatrie
           will
           most
           certainly
           ensue
           .
           That
           fable
           of
           I
           cannot
           tell
           what
           b
           woman
           ,
           moued
           to
           some
           ciuill
           outward
           carriage
           by
           the
           beholding
           of
           Polemons
           Image
           ,
           seemes
           to
           haue
           been
           deuised
           out
           of
           the
           Heathen
           historie
           of
           another
           Polemon
           ,
           who
           was
           brought
           to
           the
           like
           ciuill
           vertue
           by
           hearing
           the
           Philosopher
           Xenocrates
           discourse
           of
           continencie
           and
           temperancie
           ;
           a
           farre
           more
           likely
           matter
           ,
           whether
           it
           be
           true
           or
           false
           .
           But
           what
           haue
           we
           to
           doe
           with
           that
           lying
           Conuenticle
           ,
           which
           tels
           vs
           of
           such
           a
           thing
           out
           of
           Athanasius
           ,
           as
           was
           written
           (
           if
           they
           say
           true
           )
           some
           foure
           hundred
           yeeres
           before
           ,
           and
           neuer
           heard
           of
           vntill
           that
           time
           ,
           when
           there
           was
           such
           speciall
           need
           of
           it
           ?
           No
           ,
           no
           ,
           that
           dealing
           of
           that
           Councill
           is
           too
           well
           knowne
           ,
           to
           purchase
           any
           credit
           with
           mē
           ,
           that
           will
           not
           wilfully
           be
           blinded
           .
           In
           the
           like
           sort
           ,
           they
           deale
           with
           
             Basil
             ,
             Cyril
             ,
             Ambrose
             ,
             Chrysostome
             ,
             Gregorie
             ,
          
           and
           the
           Apostles
           themselues
           ,
           whose
           decrees
           they
           fetch
           out
           of
           a
           counterfeit
           Synod
           at
           Antioch
           .
        
         
           
             The
             difference
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Our
             dissent
             from
             them
             touching
             images
             stands
             in
             three
             points
             .
             I.
             The
             Church
             of
             Rome
             holds
             it
             lawfull
             for
             them
             to
             make
             images
             to
             resemble
             God
             ,
             though
             not
             in
             respect
             of
             his
             diuine
             nature
             :
             yet
             in
             respect
             of
             some
             properties
             and
             actions
             .
             Wee
             on
             the
             contrarie
             hold
             it
             vnlawfull
             for
             vs
             to
             make
             any
             image
             ,
             any
             way
             to
             represent
             the
             true
             God
             :
             or
             ,
             to
             make
             an
             image
             of
             any
             thing
             in
             way
             of
             religion
             ,
             to
             worship
             God
             ,
             much
             lesse
             the
             creature
             thereby
             .
             For
             the
             second
             commandement
             saith
             plainely
             ,
             Exod.
             20.
             4.
             
             
               Thou
               shalt
               not
               make
               to
               thy selfe
               any
               grauen
               image
               ,
               or
               the
               likenesse
               of
               any
               thing
               in
               heauen
               &c.
               
            
             The
             Papists
             say
             the
             commaundement
             is
             meant
             of
             the
             images
             of
             false
             gods
             .
             But
             ,
             will
             they
             ,
             nill
             they
             ,
             it
             must
             be
             vnderstood
             
             of
             the
             images
             of
             the
             true
             Iehouah
             ;
             and
             it
             forbids
             vs
             *
             to
             resemble
             God
             ,
             either
             in
             his
             nature
             ,
             properties
             ,
             or
             works
             ,
             or
             to
             vse
             any
             resemblance
             of
             him
             for
             any
             sacred
             vse
             :
             as
             to
             help
             the
             memorie
             ,
             when
             we
             are
             about
             to
             worship
             God.
             Thus
             much
             the
             holy
             Ghost
             who
             is
             the
             best
             expoūder
             of
             himself
             ,
             teacheth
             most
             plainly
             ,
             Deut.
             4.
             15.
             16.
             
             
               Thou
               sawest
               no
               image
               at
               al
            
             (
             either
             of
             false
             or
             true
             god
             )
             
               and
               therefore
               thou
               shalt
               not
               make
               any
               likenes
               of
               anything
               .
            
             And
             againe
             ,
             the
             Prophet
             Esay
             ,
             c.
             40.
             18.
             reprouing
             idolaters
             asketh
             
               to
               whom
               they
               will
               liken
               God
               ,
            
             or
             ,
             
               what
               similitude
               will
               they
               set
               vp
               to
               him
               .
            
             And
             vers
             .
             21.
             
             
               Know
               ye
               nothing
               ?
               haue
               ye
               not
               heard
               ?
               hath
               it
               not
               bin
            
             told
             you
             from
             the
             beginning
             ?
             as
             if
             he
             should
             say
             ,
             haue
             yee
             forgotten
             the
             second
             commaundement
             ,
             that
             God
             gaue
             vnto
             your
             fathers
             :
             And
             thus
             he
             flatly
             reprooues
             all
             them
             that
             resemble
             the
             true
             God
             in
             images
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             passeth
             all
             kind
             of
             impudencie
             to
             quote
             the
             Roman
             Catechisme
             in
             defence
             of
             that
             opinion
             ,
             which
             it
             doth
             of
             set
             purpose
             disproue
             .
             It
             teacheth
             indeed
             ,
             that
             the
             very
             nature
             and
             substance
             of
             God
             ,
             which
             is
             ,
             wholy
             spirituall
             ,
             cannot
             be
             expressed
             and
             figured
             by
             corporall
             lineaments
             and
             colours
             ,
             and
             all
             edgeth
             the
             places
             produced
             by
             M.
             Perkins
             to
             proue
             that
             vnlawfull
             ;
             yet
             by
             and
             by
             annexeth
             these
             words
             :
             
               Let
               no
               man
               therefore
               thinke
               it
               to
               be
               against
               religion
               ,
               and
               the
               Law
               of
               God
               ,
               vvhen
               any
               person
               of
               the
               most
               holy
               Trinities
               is
               pourtraied
               in
               such
               sort
               as
               they
               haue
               appeared
               ,
               either
               in
               the
               Old
               or
               Nevv
               Testament
               ,
               &c.
               
            
             But
             
               let
               the
               Pastor
               teach
               ,
               that
               not
            
             
             
               the
               nature
               of
               God
               ,
               but
               certaine
               properties
               and
               actions
               appertaining
               to
               God
               ,
               are
               represented
               in
               such
               Pictures
               .
            
             If
             the
             man
             be
             not
             past
             grace
             he
             wil
             surely
             blush
             at
             such
             a
             foule
             error
             .
             His
             textes
             of
             Scripture
             are
             taken
             out
             of
             the
             same
             place
             of
             the
             Catechisme
             ,
             and
             do
             proue
             only
             ,
             that
             Gods
             proper
             nature
             cannot
             nor
             may
             not
             be
             resembled
             in
             any
             corporall
             shape
             or
             liknes
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             you
             would
             haue
             dealt
             as
             kindly
             with
             Master
             Perkins
             in
             this
             quotation
             ,
             as
             I
             haue
             dealt
             with
             you
             in
             many
             ,
             you
             might
             haue
             applied
             it
             to
             the
             former
             part
             ,
             that
             the
             commandement
             is
             meant
             of
             the
             Images
             of
             the
             true
             Iehouah
             :
             which
             your
             Catechisme
             grants
             ,
             though
             onely
             so
             farre
             as
             concernes
             the
             expressing
             of
             his
             forme
             by
             an
             Image
             ,
             as
             your selfe
             also
             confesse
             .
             And
             the
             c
             Councill
             of
             Trent
             affirmes
             that
             to
             be
             vn
             -
             
          
           
           
             being
             al
             one
             in
             the
             coueting
             of
             wife
             ,
             and
             coueting
             of
             house
             ,
             seruant
             ,
             maide
             ,
             oxe
             ,
             asse
             ,
             and
             whatsoeuer
             els
             ,
             as
             the
             h
             Apostle
             expresseth
             it
             ,
             without
             mētioning
             any
             particular
             .
             But
             the
             two
             first
             differ
             almost
             as
             much
             as
             may
             be
             .
             The
             first
             forbidding
             the
             worship
             of
             any
             other
             God
             ,
             but
             the
             true
             :
             the
             second
             prohibiting
             the
             worshipping
             of
             him
             by
             an
             Image
             or
             Idoll
             .
             The
             last
             reason
             ,
             which
             only
             your
             Catechisme
             brings
             ,
             beside
             Austins
             authoritie
             ,
             and
             custome
             of
             your
             Church
             ,
             is
             insufficient
             also
             .
             For
             it
             was
             very
             fit
             that
             God
             should
             adde
             that
             reason
             of
             promise
             ,
             and
             threatning
             to
             that
             ,
             rather
             than
             any
             of
             the
             rest
             ,
             because
             hee
             had
             speciall
             care
             of
             that
             ,
             and
             knew
             that
             the
             Iewes
             ,
             and
             all
             men
             generally
             ,
             were
             likely
             to
             worship
             him
             after
             their
             owne
             deuices
             ,
             and
             namely
             by
             Images
             .
             Beside
             ,
             is
             not
             the
             reason
             annexed
             to
             the
             third
             Commandement
             as
             generall
             ,
             that
             God
             will
             not
             hold
             him
             guiltlesse
             which
             breakes
             any
             of
             his
             lawes
             ?
             why
             then
             doe
             you
             not
             make
             that
             also
             a
             part
             of
             the
             first
             Commandement
             ?
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             the
             distinction
             they
             make
             that
             an
             Image
             is
             the
             representation
             of
             true
             things
             ,
             an
             Idol
             of
             things
             supposed
             ,
             is
             false
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             Master
             Perkins
             goeth
             on
             and
             saith
             ,
             that
             our
             distinction
             betweene
             Image
             and
             Idoll
             (
             that
             an
             Image
             representeth
             a
             thing
             that
             is
             ,
             but
             Idoll
             ,
             a
             thing
             supposed
             to
             be
             ,
             but
             is
             not
             )
             is
             false
             and
             against
             the
             auncient
             writers
             ,
             vvho
             make
             it
             all
             one
             :
             We
             proue
             the
             contrary
             ,
             First
             ,
             by
             the
             authority
             of
             the
             auncient
             Doctors
             ,
             Origen
             and
             Theodoret
             ,
             vvho
             in
             expresse
             vvords
             deliuer
             the
             same
             difference
             of
             Image
             and
             Idoll
             :
             vvhich
             is
             taken
             out
             of
             
             S.
             Paul
             ,
             laying
             that
             an
             Idoll
             is
             nothing
             in
             the
             vvorld
             :
             that
             is
             ,
             such
             Idols
             as
             the
             Heathen
             take
             for
             their
             Gods
             ,
             are
             nothing
             formally
             ,
             that
             is
             ,
             though
             they
             be
             great
             peeces
             of
             wood
             or
             stone
             materially
             ;
             yet
             they
             represent
             a
             thing
             that
             is
             not
             ,
             that
             is
             ,
             such
             a
             thing
             to
             be
             a
             God
             ,
             which
             is
             nothing
             lesse
             .
             Let
             M.
             Perkins
             but
             quote
             one
             place
             in
             the
             whole
             Bible
             ,
             where
             they
             are
             vsed
             both
             for
             one
             .
          
           
             I
             will
             cite
             some
             ,
             where
             if
             you
             vse
             the
             one
             for
             the
             other
             ,
             you
             must
             offend
             all
             good
             Christiā
             eares
             ;
             As
             where
             mā
             is
             said
             to
             be
             made
             after
             the
             Image
             of
             God
             ,
             may
             you
             say
             after
             the
             Idoll
             of
             God
             ?
             Christ
             is
             said
             to
             be
             the
             Image
             of
             his
             Father
             ;
             will
             you
             call
             him
             the
             Idoll
             of
             his
             Father
             ?
             Surely
             he
             cannot
             deny
             ,
             but
             the
             seuenth
             general
             Councel
             holden
             about
             900.
             yeres
             past
             and
             gone
             ,
             is
             so
             farre
             off
             from
             making
             Image
             and
             Idoll
             al
             one
             ,
             that
             it
             doth
             accurse
             al
             them
             ,
             who
             call
             the
             Image
             of
             Christ
             and
             his
             Saints
             ,
             Idols
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             saith
             no
             more
             ,
             but
             that
             it
             is
             false
             ,
             without
             
             adding
             ,
             that
             it
             is
             against
             the
             ancient
             writers
             ;
             and
             yet
             hee
             might
             haue
             said
             so
             well
             enough
             ,
             for
             all
             Origen
             and
             Theodoret
             .
             For
             they
             two
             are
             but
             a
             few
             of
             many
             ,
             and
             by
             their
             other
             writings
             ouerthrow
             that
             distinction
             betwixt
             Image
             and
             Idoll
             .
             To
             make
             the
             case
             plaine
             ,
             we
             must
             vnderstand
             ,
             that
             they
             call
             an
             Image
             the
             resemblance
             of
             any
             thing
             that
             hath
             a
             being
             in
             nature
             .
             For
             example
             ,
             if
             you
             carue
             ,
             graue
             ,
             paint
             ,
             or
             cast
             the
             forme
             of
             a
             man
             ,
             horse
             ,
             tree
             ,
             plant
             ,
             fowle
             ,
             fish
             ,
             Sun
             ,
             Moon
             ,
             Star
             ,
             or
             any
             such
             like
             thing
             ,
             you
             make
             an
             Image
             :
             but
             if
             you
             make
             a
             monster
             ,
             as
             a
             man
             halfe
             flesh
             ,
             half
             fish
             ,
             like
             our
             Mairmaides
             ;
             or
             a
             beast
             compounded
             of
             diuers
             parts
             of
             sundrie
             creatures
             ;
             for
             example
             ,
             the
             head
             of
             a
             man
             ,
             the
             bodie
             of
             a
             horse
             ,
             the
             feete
             of
             a
             lion
             ,
             &c.
             or
             in
             a
             word
             ,
             as
             the
             common
             opinion
             is
             of
             Gryphins
             ,
             which
             are
             said
             to
             haue
             the
             forepart
             like
             an
             Eagle
             ,
             and
             the
             hinder
             part
             like
             a
             Lion
             ;
             that
             is
             an
             Idol
             :
             because
             in
             truth
             there
             is
             no
             such
             creature
             in
             the
             world
             .
             By
             this
             it
             is
             manifest
             ,
             that
             no
             shape
             of
             a
             man
             ,
             by
             their
             doctrine
             ,
             can
             be
             an
             Idoll
             .
             For
             that
             shape
             hath
             some
             thing
             like
             it
             in
             nature
             .
             Yet
             i
             Origen
             doubts
             not
             ,
             with
             the
             Apostle
             ,
             to
             condemne
             them
             of
             Idolatrie
             ,
             who
             worshipped
             God
             in
             the
             likenes
             of
             an
             Image
             of
             a
             corruptible
             man
             ,
             of
             fowles
             ,
             foure-footed
             beasts
             ,
             and
             creeping
             things
             .
             So
             doth
             k
             Theodoret
             ,
             where
             hee
             disputes
             against
             the
             Gentiles
             ,
             out
             of
             that
             same
             place
             of
             the
             Apostle
             ,
             reciting
             his
             words
             ,
             who
             calles
             those
             Idols
             of
             the
             Gentiles
             ,
             l
             likenesses
             of
             the
             image
             of
             a
             corruptible
             man.
             
          
           
             Theodoret
             grounds
             his
             interpretation
             vpon
             the
             words
             of
             the
             commandement
             mistaken
             ,
             but
             he
             meddles
             not
             so
             much
             as
             by
             any
             signification
             with
             that
             place
             of
             the
             Apostle
             .
             Indeede
             Origen
             hath
             it
             ,
             but
             not
             in
             your
             sense
             ,
             as
             appeareth
             by
             your
             exposition
             ,
             which
             agrees
             not
             with
             Origen
             nor
             Theodoret
             about
             the
             difference
             betwixt
             an
             Image
             and
             an
             Idoll
             .
             For
             you
             comming
             neerer
             to
             the
             m
             Apostles
             meaning
             ,
             expound
             that
             Nothing
             ,
             to
             signifie
             
               no
               God
               ,
               or
               diuine
               power
               ,
            
             as
             if
             the
             error
             were
             in
             making
             that
             a
             God
             ,
             which
             is
             nothing
             lesse
             .
             But
             they
             vpon
             whom
             you
             would
             build
             your
             distinction
             ,
             make
             an
             Idoll
             such
             a
             shape
             as
             hath
             no
             substance
             answering
             to
             it
             in
             
             nature
             .
             And
             therefore
             they
             denie
             that
             the
             image
             of
             a
             man
             is
             an
             Idoll
             ,
             though
             it
             be
             worshipped
             ,
             as
             I
             shewed
             before
             :
             you
             make
             it
             an
             Idoll
             ,
             be
             it
             of
             what
             shape
             it
             will
             ,
             if
             it
             represent
             such
             a
             thing
             to
             be
             God
             ,
             as
             is
             nothing
             lesse
             .
             
               He
               makes
               an
               Idoll
            
             (
             saith
             
               Origen
               )
               who
               (
               according
               to
               the
               Apostle
               that
               saith
               an
               Idoll
               is
               nothing
               )
               makes
               that
               which
               is
               not
               .
            
             Marke
             you
             what
             Origen
             saith
             ?
             
               That
               which
               is
               not
            
             ;
             you
             say
             ,
             
               that
               which
               is
               not
               God.
            
             But
             he
             proceedes
             .
             
               What
               is
               that
            
             (
             saith
             he
             )
             
               which
               is
               not
               ?
               a
               shape
               which
               the
               eye
               hath
               not
               seene
               ,
               but
               the
               mind
               faines
               to
               it selfe
               .
               For
               example
               ,
               if
               a
               man
               be
               made
               with
               a
               dogs
               head
               ,
               &c.
               
            
             And
             Theodoret
             propounds
             for
             example
             of
             an
             Idoll
             Sphinx
             the
             monster
             ,
             n
             which
             had
             a
             maids
             face
             ,
             a
             birds
             wing
             ,
             and
             a
             dogs
             body
             ,
             and
             the
             Tritons
             or
             Sea-gods
             ,
             halfe
             men
             ,
             halfe
             fishes
             ;
             and
             the
             Centaures
             ,
             halfe
             men
             ,
             halfe
             horses
             .
             So
             that
             the
             only
             authors
             you
             can
             bring
             of
             that
             distinction
             ,
             make
             nothing
             at
             all
             for
             it
             ,
             as
             you
             vnderstand
             it
             :
             yea
             they
             make
             against
             it
             ,
             calling
             that
             an
             Image
             ,
             which
             you
             terme
             an
             Idoll
             ,
             namely
             the
             statue
             of
             
               Iupiter
               ,
               Mars
               ,
               Venus
            
             ,
             and
             the
             rest
             of
             the
             heathen
             Idols
             ,
             who
             both
             had
             the
             shapes
             of
             men
             or
             women
             ,
             and
             that
             such
             men
             and
             women
             as
             had
             a
             true
             being
             in
             nature
             ,
             though
             they
             were
             no
             Gods.
             Besides
             ,
             Origen
             the
             first
             founder
             of
             that
             distinction
             ,
             brings
             it
             but
             doubtfully
             ,
             with
             o
             
               I
               thinke
            
             ;
             though
             Theodoret
             150
             yeres
             after
             came
             to
             affirme
             it
             without
             doubting
             .
             But
             what
             skils
             it
             whether
             there
             be
             such
             a
             distinction
             or
             no
             betwixt
             the
             Greeke
             words
             ,
             seeing
             the
             p
             Hebrew
             ,
             wherein
             the
             Commaundement
             was
             written
             will
             not
             admit
             any
             such
             difference
             ,
             and
             both
             Origen
             and
             Theodoret
             hold
             Images
             forbidden
             by
             the
             Commaundement
             as
             well
             as
             Idols
             ;
             and
             your
             vulgar
             translation
             followes
             not
             the
             Greeke
             ,
             but
             the
             q
             Hebrew
             ?
             Yea
             the
             Greeke
             translators
             r
             otherwhere
             and
             that
             often
             for
             the
             same
             Hebrew
             word
             ,
             giue
             the
             s
             generall
             Greeke
             word
             ,
             that
             expresseth
             it
             very
             fully
             ,
             and
             sometimes
             the
             very
             word
             t
             Image
             .
          
           
             But
             I
             must
             handle
             this
             point
             more
             largely
             then
             I
             thought
             ,
             because
             you
             challenge
             vs
             to
             bring
             one
             place
             in
             the
             whole
             Bible
             where
             they
             are
             vsed
             both
             for
             one
             ,
             which
             I
             shew
             thus
             .
             The
             word
             which
             in
             the
             Commaundement
             they
             translate
             
             Idoll
             ,
             in
             u
             another
             place
             they
             interpret
             Image
             .
             
               He
               seekes
               a
               cunning
               workeman
               to
               prepare
               an
               Image
            
             ;
             and
             in
             the
             19.
             verse
             ,
             
               The
               workeman
               melteth
               an
               Image
            
             .
             Besides
             ,
             the
             word
             Image
             is
             often
             put
             for
             the
             Idols
             of
             the
             heathen
             .
             
               x
               Then
               the
               people
               of
               the
               land
               destroyed
               the
               house
               of
               Baall
               with
               his
               Alters
               and
               his
               Images
            
             ;
             y
             
               They
               made
               Images
               of
               their
               Abhominations
               .
               Thou
               madest
               thy selfe
               Images
               of
               men
               .
               When
               she
               saw
               men
               painted
               vpon
               the
               wall
               the
               Images
               of
               the
               Chaldeans
               ,
            
             that
             is
             ,
             the
             Idols
             o●
             the
             Chaldeans
             ,
             attired
             after
             the
             fashion
             of
             the
             people
             of
             that
             countrey
             .
             Lastly
             ,
             that
             〈◊〉
             word
             which
             the
             Chal●e
             Paraphrast
             
             vseth
             in
             the
             Commaundement
             ,
             and
             so
             generally
             ,
             where
             the
             word
             of
             the
             Commandement
             is
             in
             the
             Hebrew
             ,
             the
             Greeke
             doth
             commonly
             translate
             Image
             ,
             as
             you
             may
             see
             in
             the
             places
             last
             recited
             .
          
           
             I
             thinke
             it
             is
             very
             hard
             to
             find
             any
             two
             words
             that
             agree
             in
             all
             significations
             ,
             both
             proper
             and
             tropicall
             .
             Neither
             do
             we
             say
             that
             Idoll
             may
             be
             vsed
             wheresoeuer
             image
             may
             ,
             for
             custome
             is
             the
             rule
             of
             speech
             .
             But
             we
             denie
             both
             that
             distinction
             which
             Origen
             deuised
             ,
             and
             that
             which
             you
             would
             haue
             past
             for
             currant
             ,
             as
             if
             Idoll
             did
             signifie
             some
             certaine
             kind
             of
             shape
             ,
             and
             not
             generally
             any
             forme
             ,
             as
             the
             word
             Image
             doth
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Tertullian
             *
             saith
             ,
             that
             euery
             forme
             or
             representation
             is
             to
             be
             tearmed
             
               an
               Idol
            
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             Tertullian
             (
             saith
             M.
             Perkins
             )
             affirmeth
             them
             to
             be
             all
             one
             ;
             not
             so
             
             neither
             :
             For
             he
             maketh
             Idolum
             a
             diminuture
             of
             ●●dos
             ,
             which
             signifieth
             a
             forme
             or
             similitude
             :
             So
             that
             Jdolon
             ,
             is
             but
             a
             small
             similitude
             or
             slender
             Image
             ,
             not
             so
             much
             for
             the
             quantitie
             ,
             as
             for
             that
             it
             representeth
             but
             darkely
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             doth
             not
             say
             so
             of
             Tertullian
             ,
             that
             he
             affirmes
             them
             to
             be
             all
             one
             ,
             but
             that
             Tertullian
             saith
             
               Euery
               forme
               or
               representation
               is
               to
               be
               tearmed
               an
               Idoll
               .
            
             〈◊〉
             (
             saith
             b
             
               Tertullian
               )
               in
               Greeke
               signifies
               formam
               ,
               a
               forme
               or
               shape
               ,
               from
               thence
               by
               deriuation
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               is
               framed
               ,
               and
               hath
               in
               like
               sort
               with
               vs
               made
               the
               word
               Formulam
               ,
               therefore
            
             c
             
               euery
               shape
               great
               or
               little
               must
               be
               called
               an
               Idoll
               .
               Thence
               comes
               Idolatry
               ,
               which
               is
               any
               seruice
               about
               any
               Idoll
               .
            
             Iudge
             your selfe
             now
             whether
             Master
             Perkins
             did
             not
             report
             Tertullians
             opinion
             truly
             ,
             and
             
             whether
             you
             do
             not
             wrong
             him
             by
             making
             him
             say
             that
             he
             neuer
             meant
             .
             So
             do
             you
             Tertullian
             himselfe
             ,
             in
             giuing
             a
             false
             reason
             of
             the
             word
             not
             intended
             by
             him
             .
             And
             howsoeuer
             the
             word
             may
             in
             deriuation
             be
             a
             diminutiue
             ,
             yet
             in
             vse
             it
             is
             not
             so
             ,
             but
             signifieth
             any
             shape
             great
             or
             little
             ,
             representing
             a
             thing
             perfectly
             or
             imperfectly
             ,
             as
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             Isidore
             *
             saith
             ,
             that
             the
             heathen
             vsed
             the
             names
             of
             image
             and
             idol
             indifferently
             in
             one
             and
             the
             same
             signification
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Eustathius
             and
             excellent
             Greeke
             interpreter
             ,
             vpon
             the
             eleauenth
             book
             of
             
               Homers
               Odyssea
            
             ,
             describeth
             Idolum
             to
             signifie
             a
             vaine
             and
             vanishing
             Image
             ,
             as
             the
             shadow
             of
             a
             man
             ,
             a
             ghost
             ,
             or
             phantastical
             imagination
             .
             And
             so
             it
             cannot
             be
             ,
             that
             al
             profane
             Authors
             vse
             these
             two
             words
             indifferētly
             ,
             seeing
             both
             in
             proper
             signification
             ,
             and
             by
             the
             declaration
             of
             the
             learned
             ,
             there
             is
             great
             difference
             betweene
             them
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             d
             Eustathius
             doth
             not
             vndertake
             to
             deliuer
             in
             that
             place
             the
             proper
             nature
             of
             the
             word
             ,
             but
             to
             shew
             what
             Homer
             there
             meanes
             by
             it
             ,
             namely
             ,
             that
             he
             vseth
             it
             to
             signifie
             the
             ghosts
             or
             shapes
             of
             men
             departed
             ,
             e
             fashioned
             of
             ayre
             ,
             or
             f
             imprinted
             in
             the
             ayre
             by
             a
             certaine
             shadow
             or
             slight
             resemblance
             ,
             where
             the
             g
             very
             word
             comming
             from
             image
             ,
             is
             put
             to
             expresse
             the
             likenes
             .
             The
             same
             word
             (
             Idoll
             )
             Homer
             vseth
             h
             otherwhere
             to
             signifie
             the
             shape
             or
             likenes
             which
             Apollo
             made
             of
             Aeneas
             to
             saue
             him
             from
             Diomedes
             .
             Both
             these
             kinds
             of
             Idols
             Virgil
             (
             who
             vnderstood
             Homer
             well
             enough
             ,
             and
             knew
             the
             nature
             and
             vse
             of
             Greeke
             and
             Latine
             words
             )
             calls
             Images
             .
             For
             the
             former
             ,
             viz.
             the
             shapes
             of
             the
             deceased
             ,
             thus
             he
             speakes
             of
             Aeneas
             wife
             Creusa
             ,
             i
             
               Infoelix
               simulachrum
               atque
               ipsius
               vmbra
               Creüsae
               ,
               visa
               mihi
               ante
               oculos
               ,
               &
               nota
               maior
               image
               :
            
             where
             hauing
             termed
             Creusas
             ghost
             first
             
               a
               likenes
            
             ,
             and
             then
             a
             shadow
             ,
             last
             of
             all
             he
             calls
             it
             
               an
               Image
            
             ,
             and
             presently
             after
             comparing
             it
             to
             
               the
               wind
            
             ,
             and
             to
             
               a
               sleepe
               or
               a
               dreame
            
             ,
             he
             giues
             it
             the
             name
             of
             Image
             againe
             .
             
               Ter
               frustra
               comprensa
               manus
               effugit
               image
               ,
               par
               leuibus
               ventis
               volucrique
               simillima
               somno
               .
            
             So
             he
             speakes
             of
             k
             Anchises
             ghost
             ,
             vsing
             the
             very
             same
             verses
             ,
             and
             in
             the
             l
             fourth
             booke
             .
             
               Turbida
               tenet
               imago
            
             ;
             so
             againe
             of
             him
             
               Tua
               tristis
               Imago
            
             .
             And
             of
             Adrastus
             ,
             m
             
               Adrasti
               pallentis
               Imago
            
             ;
             yea
             the
             apparitions
             of
             the
             Centaures
             ,
             
             and
             Sea-Monsters
             ,
             which
             by
             Origens
             distinction
             are
             Idols
             ,
             Virgil
             calls
             n
             —
             
               Tenues
               sine
               corpore
               vitas
            
             ,
             and
             saith
             that
             they
             flye
             vp
             and
             down
             ,
             —
             
               Caua
               sub
               imagine
               formae
            
             .
             The
             other
             shapes
             made
             of
             aire
             ,
             or
             some
             such
             thin
             stuffe
             ,
             he
             describes
             by
             the
             same
             word
             Image
             ,
             as
             in
             that
             fiction
             of
             Aeneas
             shape
             ,
             made
             by
             Iuno
             to
             draw
             Turnus
             out
             of
             the
             battaile
             ,
             which
             he
             cais
             o
             —
             
               Tenuem
               sine
               viribus
               vmbram
            
             ,
             and
             compareth
             it
             to
             the
             ghosts
             of
             the
             deceased
             ,
             and
             to
             apparitions
             in
             dreames
             .
             This
             he
             calls
             
               an
               Image
               ,
               At
               primas
               laeta
               ante
               acies
               exultat
               imago
               ,
            
             which
             Homer
             would
             haue
             termed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Whom
             would
             you
             refute
             by
             this
             ?
             p
             Isidore
             is
             the
             author
             ,
             Master
             Perkins
             the
             reporter
             only
             .
             But
             you
             strike
             at
             aduenture
             ,
             not
             respecting
             where
             the
             blow
             light
             ,
             but
             where
             you
             meane
             to
             hit
             ;
             yet
             you
             should
             haue
             said
             no
             more
             then
             they
             do
             ,
             that
             
               the
               heathen
               vse
               the
               names
               indifferently
            
             ;
             not
             that
             all
             prophane
             authors
             do
             so
             ,
             and
             you
             should
             haue
             vnderstood
             them
             aright
             too
             ,
             as
             I
             shewed
             before
             ;
             not
             that
             both
             words
             are
             vsed
             in
             all
             significations
             ,
             in
             which
             either
             is
             ,
             but
             that
             they
             are
             vsed
             indifferently
             for
             any
             kind
             of
             shape
             ,
             whether
             it
             haue
             something
             or
             nothing
             answering
             to
             it
             in
             any
             true
             naturall
             being
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And.
             S.
             Steuen
             in
             his
             apologie
             ,
             Act.
             7.
             41.
             calls
             the
             golden
             calfe
             an
             Idol
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             S.
             Stephen
             cals
             the
             golden
             calfe
             an
             Idoll
             ,
             so
             it
             was
             indeed
             :
             What
             is
             that
             to
             the
             purpose
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Do
             you
             aske
             what
             it
             is
             to
             the
             purpose
             ,
             that
             *
             S.
             Stephen
             cals
             the
             golden
             Calfe
             an
             Idoll
             ?
             it
             directly
             ouerthrowes
             the
             distinction
             against
             which
             Master
             Perkins
             disputes
             .
             For
             a
             Calfe
             is
             a
             thing
             that
             hath
             a
             reall
             being
             in
             nature
             ,
             and
             is
             not
             an
             imagination
             of
             the
             braine
             ,
             as
             Sphinx
             ,
             and
             Triton
             ,
             and
             such
             like
             are
             ,
             according
             to
             the
             authors
             you
             alleage
             in
             this
             case
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Hierome
             *
             saith
             ,
             that
             idols
             are
             images
             of
             dead
             men
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             S.
             Ierom
             saith
             ,
             That
             Idols
             are
             the
             Images
             of
             dead-men
             (
             adde
             )
             that
             are
             taken
             for
             Gods
             :
             True
             ,
             many
             Idols
             be
             Images
             :
             all
             such
             as
             truly
             represent
             any
             person
             that
             was
             once
             liuing
             here
             ;
             but
             no
             Images
             be
             Idols
             ,
             vnlesse
             it
             be
             taken
             for
             a
             God
             :
             And
             so
             Idols
             requires
             besides
             the
             Image
             ,
             that
             it
             be
             made
             a
             God
             ,
             or
             the
             Image
             of
             a
             false
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             we
             adde
             your
             glosse
             ,
             we
             shall
             adde
             nothing
             in
             defence
             
          
           
           
             barbarous
             Nations
             ,
             
               Scythians
               ,
               Numidians
               ,
               Seres
            
             ,
             and
             Persians
             ;
             he
             answers
             ,
             that
             they
             agree
             indeed
             in
             the
             matter
             ,
             refusing
             to
             build
             ,
             or
             vse
             any
             Altars
             and
             Images
             ,
             but
             that
             the
             reasons
             of
             their
             opinions
             are
             diuers
             ;
             they
             following
             I
             know
             not
             what
             fansies
             ,
             the
             Christians
             refraining
             these
             things
             ,
             in
             obedience
             to
             Gods
             Commandements
             ,
             namely
             the
             first
             and
             second
             ,
             which
             hee
             there
             recites
             .
             Therefore
             Origen
             holds
             it
             forbidden
             in
             those
             Commandements
             to
             make
             ,
             or
             vse
             any
             Image
             in
             the
             seruice
             of
             God.
             
          
           
             To
             this
             doctrine
             of
             Origen
             the
             practise
             of
             the
             Primitiue
             Church
             is
             agreeable
             ,
             that
             I
             may
             please
             you
             with
             more
             testimonies
             .
             
               We
               are
               slatly
               forbidden
            
             (
             saith
             a
             Clement
             of
             Alexandria
             )
             
               to
               vse
               that
               deceitfull
               craft
               or
               art
               .
               For
               the
               Prophet
               saith
               ,
               Thou
               shalt
               not
               make
               the
               likenes
               of
               any
               thing
               in
               heauen
               ,
               or
               earth
               below
               .
            
             And
             againe
             ,
             
               We
               haue
               no
            
             b
             
               materiall
               image
               ,
               but
               such
               an
               Image
               as
               is
               perceiued
               by
               the
               vnderstanding
               :
               God
               ,
               who
               only
               is
               the
               true
               God
               ,
               is
               conceiued
               by
               vnderstanding
               ,
               not
               by
               sense
               .
            
             c
             In
             another
             place
             :
             
               Moses
               ,
               many
               ages
               agoe
               ,
               made
               a
               direct
               law
               ,
               that
               wee
               should
               not
               make
               any
               grauen
               ,
               cast
               ,
               or
               painted
               image
               ;
               that
               we
               might
               not
               ●sed
               sensible
               things
               ,
               but
               might
               passe
               to
               the
               consideration
               of
               those
               things
               which
               are
               perceiued
               by
               the
               vnderstanding
               .
            
             And
             further
             ,
             d
             
               The
               daily
               fight
               or
               beholding
               of
               an
               Image
               ,
               causeth
               the
               maiestie
               of
               God
               to
               become
               vile
               and
               contemptible
               ;
               and
               ,
               to
               worship
               ,
               by
               a
               materiall
               thing
               ,
               that
               which
               is
               conceiued
               by
               the
               vnderstanding
               ,
               is
               to
               make
               it
               vile
               by
               sense
               .
            
          
           
             God
             (
             saith
             e
             
               Tertullian
               )
               forbids
               as
               well
               the
               making
               as
               the
               worshipping
               of
               an
               Idoll
               .
            
             And
             afterward
             ,
             
               For
               this
               cause
               ,
               namely
               to
               roote
               out
               the
               matter
               of
               Idolatrie
               ,
               the
               law
               of
               God
               proclaimes
               ,
               Make
               no
               Idoll
               :
               and
               adding
               ,
               nor
               likenes
               of
               any
               thing
               in
               heauen
               ,
               in
               earth
               ,
               or
               in
               the
               Sea
               ,
               forbids
               the
               seruants
               of
               God
               all
               ouer
               the
               world
               to
               vse
               that
               Craft
               .
            
             In
             f
             another
             place
             :
             
               Iohn
               saith
               ,
               Babes
               keepe
               your selues
               from
               Idols
               ;
               he
               saith
               not
               now
               from
               Idolatrie
               ,
               as
               from
               the
               seruice
               of
               them
               ,
               but
               from
               Idols
               ,
               that
               is
               ,
               from
               the
               shape
               of
               them
               .
               For
               it
               is
               an
               vnworthie
               thing
               ,
               that
            
             g
             
               the
               image
               of
               an
               Idoll
               ,
               and
               dead
               thing
               ,
               should
               bee
               made
               the
               image
               of
               the
               liuing
               God.
               
            
          
           
             
               That
               I
               will
               not
               let
               passe
            
             (
             saith
             h
             
               Lilius
               Giraldus
               )
               that
               we
               
               Christians
               ,
               as
               sometimes
               also
               the
               Romanes
               ,
               had
               no
               Images
               in
               the
               Primitiue
               Church
               .
            
          
           
             Optatus
             an
             ancient
             Bishop
             of
             Africa
             ,
             counted
             it
             a
             defiling
             of
             the
             Altar
             ,
             to
             haue
             an
             Image
             set
             vpon
             it
             ,
             and
             i
             saith
             ,
             that
             
               when
               it
               was
               reported
               ,
               that
               Paul
               and
               Macarius
               would
               come
               and
               place
               an
               Image
               on
               the
               Altar
               ,
               they
               that
               heard
               it
               were
               astonied
               at
               it
               ,
               and
               accounted
               it
               as
               execrable
               to
               partake
               with
               it
               .
            
          
           
             Images
             (
             saith
             k
             
               Austin
               )
               are
               of
               more
               force
               to
               corrupt
               the
               miserable
               soule
               ,
               because
               they
               haue
               a
               mouth
               ,
               eyes
               ,
               eares
               ,
               nosthrils
               ,
               hands
               ,
               and
               feete
               ,
               than
               to
               instruct
               it
               ,
               because
               they
               speake
               not
               ,
               heare
               not
               ,
               smell
               not
               ,
               handle
               not
               ,
               walke
               not
               :
            
             out
             of
             which
             place
             of
             Austin
             ,
             l
             Cassander
             concludes
             ,
             that
             
               there
               was
               no
               vse
               of
               Images
               in
               Churches
               in
               Austins
               time
               .
            
             The
             reason
             is
             alike
             ,
             wheresoeuer
             they
             be
             vsed
             to
             religion
             .
          
        
         
           
             Arguments
             of
             the
             Papists
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             reasons
             which
             they
             vse
             to
             defend
             their
             opinions
             are
             these
             .
             I.
             In
             Salomons
             temple
             were
             erected
             Cherubines
             ,
             which
             were
             images
             of
             angels
             ,
             on
             the
             Mercieseat
             where
             God
             was
             worshipped
             :
             and
             thereby
             was
             resembled
             the
             Maiestie
             of
             God
             ,
             therefore
             it
             is
             lawful
             to
             make
             images
             to
             resemble
             God.
             Answ.
             They
             were
             erected
             by
             special
             commandement
             from
             God
             ,
             who
             prescribed
             the
             verie
             forme
             of
             them
             ,
             and
             the
             place
             where
             they
             must
             be
             set
             :
             and
             thereby
             Moses
             had
             a
             warrant
             to
             make
             them
             ;
             otherwise
             hee
             had
             sinned
             :
             let
             them
             shew
             the
             like
             warrant
             for
             their
             images
             if
             they
             can
             .
             Secondly
             the
             Cherubins
             were
             placed
             in
             the
             holie
             of
             holies
             in
             the
             most
             inwarde
             place
             of
             the
             Temple
             ,
             and
             consequently
             were
             remoued
             from
             the
             sight
             of
             the
             people
             ,
             who
             onely
             hearde
             of
             them
             :
             and
             none
             but
             the
             high
             Priest
             saw
             them
             ,
             and
             that
             but
             once
             a
             yeere
             .
             And
             the
             Cherubins
             without
             the
             vaile
             ,
             
             though
             they
             were
             to
             be
             seen
             ,
             yet
             were
             they
             not
             to
             be
             worshipped
             .
             Exod.
             20.
             4.
             
             Therefore
             they
             serue
             nothing
             at
             all
             to
             iustifie
             the
             images
             of
             the
             Church
             of
             Rome
             .
          
           
             
               Obiect
               .
               II.
            
             God
             appeared
             in
             the
             forme
             of
             a
             man
             to
             Abraham
             ,
             Gen.
             18.
             1.
             13.
             and
             to
             Daniel
             ,
             who
             sawe
             the
             ancient
             of
             daies
             sitting
             on
             a
             throne
             ,
             Dan.
             9.
             
             Now
             as
             God
             appeared
             ,
             so
             may
             he
             be
             resembled
             :
             therefore
             (
             say
             they
             )
             it
             is
             lawfull
             to
             resemble
             God
             in
             the
             forme
             of
             a
             man
             ,
             or
             any
             like
             image
             ,
             in
             which
             he
             shewed
             himselfe
             to
             men
             .
             Answ.
             In
             this
             reason
             the
             proposition
             is
             false
             :
             for
             God
             may
             appeare
             in
             whatsoeuer
             forme
             it
             pleaseth
             his
             maiestie
             ;
             yet
             doth
             it
             not
             follow
             ;
             that
             man
             should
             therefore
             resemble
             God
             in
             those
             formes
             ;
             man
             hauing
             no
             libertie
             to
             resemble
             him
             in
             any
             forme
             at
             all
             :
             vnlesse
             he
             bee
             commaunded
             so
             to
             doe
             .
             Againe
             ,
             when
             God
             appeared
             in
             the
             forme
             of
             a
             man
             ,
             that
             forme
             was
             a
             signe
             of
             Gods
             presence
             onely
             for
             the
             time
             when
             God
             appeared
             ,
             and
             no
             longer
             ;
             as
             the
             bread
             and
             wine
             in
             the
             sacrament
             are
             signes
             of
             Christs
             bodie
             and
             blood
             ,
             not
             for
             euer
             ,
             but
             for
             the
             time
             of
             administration
             :
             for
             afterward
             they
             become
             againe
             ,
             as
             common
             bread
             and
             wine
             .
             And
             when
             the
             holy
             Ghost
             appeared
             in
             the
             likenesse
             of
             a
             doue
             ,
             that
             likenesse
             was
             a
             signe
             of
             his
             presence
             no
             longer
             then
             the
             holy
             Ghost
             so
             appeared
             .
             And
             therefore
             hee
             that
             would
             in
             these
             formes
             represent
             the
             Trinitie
             ,
             doth
             greately
             dishonour
             God
             ,
             and
             doe
             that
             for
             which
             hee
             hath
             no
             warrant
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Hauing
             confuted
             the
             Protestants
             arguments
             against
             the
             making
             of
             
             Images
             ,
             to
             represent
             some
             property
             or
             action
             of
             God
             ;
             I
             now
             come
             vnto
             the
             Catholike
             proofe
             of
             them
             .
             The
             first
             reason
             set
             dovvne
             by
             M.
             Perkins
             I
             reserue
             to
             the
             next
             point
             :
             the
             second
             is
             ;
             God
             appeared
             in
             the
             forme
             of
             a
             man
             to
             Abraham
             and
             to
             
               Daniel
               ,
               VVho
               savv
               the
               auncient
               of
               daies
               sitting
               
               on
               a
               throne
               .
            
             Now
             as
             God
             hath
             appeared
             ,
             so
             may
             he
             bee
             purtraied
             
             and
             dravvne
             :
             M.
             Perkins
             his
             ansvvere
             is
             ,
             not
             so
             ,
             vnlesse
             it
             be
             expressel●●
             commanded
             by
             God.
             
          
           
             Reply
             ,
             This
             first
             is
             flat
             against
             his
             ovvne
             second
             conclusion
             ,
             where
             he
             holdeth
             it
             lawfull
             to
             present
             to
             the
             eye
             in
             Pictures
             ,
             any
             histories
             of
             the
             Bible
             in
             priuate
             pla●es
             ,
             both
             the
             foresaid
             apparitions
             be
             in
             the
             Old
             Testament
             ,
             and
             therefore
             may
             be
             painted
             in
             priuate
             places
             ,
             which
             cannot
             be
             truly
             done
             without
             you
             do
             represent
             God
             in
             the
             same
             liknes
             ,
             as
             there
             he
             appeared
             .
             And
             what
             reason
             leadeth
             in
             words
             to
             represent
             those
             actions
             of
             God
             ,
             the
             same
             serueth
             to
             expresse
             them
             in
             liuely
             colours
             :
             Not
             so
             saith
             M.
             Perkins
             ,
             because
             when
             God
             appeared
             in
             the
             forme
             of
             man
             ,
             it
             was
             a
             signe
             of
             Gods
             presence
             ,
             for
             that
             time
             only
             ,
             and
             for
             no
             longer
             :
             be
             it
             so
             ,
             it
             might
             notwithstanding
             be
             recorded
             in
             writing
             ,
             that
             the
             memory
             of
             such
             maiestie
             ioyned
             with
             louing
             kindnesse
             might
             endure
             longer
             .
             And
             if
             it
             pleased
             God
             ,
             that
             this
             short
             presence
             of
             his
             should
             be
             written
             to
             be
             perpetually
             remembred
             ,
             euen
             so
             the
             same
             might
             be
             ingrauen
             in
             brasle
             ,
             to
             recommend
             it
             to
             vs
             so
             much
             the
             more
             effectually
             :
             For
             as
             the
             famous
             Poet
             doth
             by
             the
             light
             of
             nature
             sing
             .
          
           
             
               Segnius
               irritant
               animos
               demissa
               per
               aures
               ,
            
             
               Quam
               quae
               sunt
               oculis
               subiecta
               fidelibus
               .
               
            
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             your
             aduantage
             that
             Master
             Perkins
             is
             not
             aliue
             to
             answere
             you
             ,
             who
             was
             better
             able
             to
             expresse
             his
             own
             meaning
             ,
             than
             any
             otherman
             can
             be
             .
             But
             ,
             in
             my
             opinion
             ,
             it
             was
             his
             purpose
             ,
             in
             that
             second
             conclusion
             ,
             to
             graunt
             the
             pourtraying
             of
             those
             histories
             onely
             ,
             which
             had
             nothing
             to
             bee
             painted
             that
             was
             forbidden
             ,
             as
             he
             alwaies
             tooke
             the
             resembling
             of
             God
             to
             be
             .
             That
             was
             generall
             ,
             as
             rules
             of
             Grammar
             are
             ;
             exceptions
             are
             not
             contradictions
             ,
             but
             rather
             parts
             of
             those
             rules
             .
          
           
             If
             you
             speake
             of
             that
             reason
             ,
             which
             moued
             God
             to
             inspire
             Moses
             for
             the
             writing
             of
             that
             storie
             ,
             we
             grant
             that
             hee
             might
             to
             the
             same
             end
             haue
             also
             enioyned
             the
             painting
             or
             engrauing
             of
             it
             .
             But
             since
             it
             pleased
             him
             not
             so
             to
             doe
             ,
             wee
             answere
             ,
             that
             your
             argument
             prooues
             nothing
             :
             
               There
               is
               the
               same
               reason
            
             (
             say
             you
             )
             
               for
               painting
               that
               ,
               and
               such
               stories
               ;
               therefore
               they
               may
               as
               well
               be
               painted
               ,
               as
               written
               .
            
             The
             consequence
             is
             false
             :
             For
             the
             one
             was
             inspired
             ,
             as
             I
             said
             ,
             and
             the
             other
             not
             .
             Vpon
             the
             writing
             ,
             because
             it
             is
             Gods
             word
             ,
             wee
             may
             looke
             for
             a
             blessing
             from
             him
             .
             Not
             so
             vpon
             our
             owne
             deuices
             ,
             accompanied
             
             with
             danger
             of
             Idolatrie
             .
             For
             my
             part
             (
             sauing
             other
             mens
             better
             iudgement
             )
             I
             perswade
             my selfe
             ,
             that
             God
             ,
             who
             commanded
             the
             Israelites
             to
             write
             the
             words
             of
             the
             law
             about
             their
             houses
             ,
             and
             in
             other
             places
             for
             instruction
             and
             remembrance
             ,
             would
             haue
             enioyned
             the
             painting
             of
             his
             especiall
             miracles
             and
             workes
             in
             their
             fauour
             ,
             if
             he
             had
             not
             seene
             it
             to
             bee
             dangerous
             ,
             in
             respect
             of
             Idolatrie
             that
             might
             ensue
             .
             For
             questionlesse
             ,
             a
             picture
             or
             an
             Image
             is
             of
             great
             force
             ,
             chiefly
             if
             the
             word
             be
             added
             for
             exposition
             of
             it
             ;
             as
             we
             see
             in
             Emblems
             and
             Impresas
             .
             But
             this
             helpe
             ,
             in
             the
             most
             wise
             iudgement
             of
             God
             ,
             was
             not
             thought
             so
             much
             worth
             ,
             that
             for
             it
             the
             danger
             of
             Idolatrie
             ,
             to
             which
             all
             men
             are
             so
             prone
             by
             nature
             ,
             should
             be
             aduentured
             .
             Therefore
             we
             must
             not
             be
             led
             in
             this
             case
             by
             the
             shew
             of
             humane
             reason
             ,
             but
             assure
             our selues
             it
             was
             not
             for
             nothing
             ,
             that
             God
             ,
             when
             he
             taught
             the
             Iewes
             by
             signes
             and
             shadowes
             ,
             appointed
             not
             the
             vse
             of
             painting
             diuine
             histories
             ,
             for
             instruction
             ,
             memorie
             ,
             or
             deuotion
             .
          
           
             Concerning
             m
             Horaces
             testimonie
             ,
             if
             you
             had
             seene
             as
             farre
             into
             the
             meaning
             of
             it
             ,
             as
             you
             imagine
             he
             did
             into
             the
             vse
             of
             Pictures
             ,
             you
             would
             neuer
             haue
             alleaged
             it
             to
             such
             purpose
             ,
             as
             now
             you
             doe
             .
             For
             you
             might
             easily
             haue
             perceiued
             ,
             that
             the
             Poet
             grounds
             not
             his
             precept
             vpon
             any
             light
             of
             nature
             ,
             but
             vpon
             experience
             of
             mens
             affections
             ;
             and
             (
             which
             is
             the
             principall
             thing
             )
             that
             he
             speakes
             not
             at
             all
             of
             any
             dumbe
             pictures
             ,
             but
             of
             the
             liuely
             gestures
             of
             Players
             vpon
             the
             stage
             .
             
               Some
               things
            
             (
             saith
             he
             )
             
               are
               acted
               on
               the
               stage
               ,
               some
               are
               onely
               reported
               there
               ,
               and
               supposed
               to
               be
               done
               in
               some
               other
               place
               .
            
             Now
             betwixt
             these
             is
             this
             comparison
             made
             ,
             that
             
               those
               things
               doe
               more
               affect
               which
               we
               see
               done
               ,
               than
               those
               that
               we
               onely
               heare
               reported
            
             ;
             what
             is
             this
             to
             pictures
             ?
             your
             Poetrie
             failes
             you
             ,
             as
             well
             as
             your
             Diuinitie
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             This
             argument
             may
             be
             confirmed
             by
             the
             Pictures
             of
             Angels
             ,
             of
             Vertues
             ,
             and
             other
             such
             like
             of
             spirituall
             or
             accidentall
             nature
             :
             for
             if
             such
             things
             as
             haue
             no
             bodily
             proportion
             or
             shape
             ,
             may
             notwithstanding
             be
             counterfeit
             and
             resembled
             in
             some
             qualities
             ,
             why
             may
             not
             some
             propertie
             or
             action
             of
             God
             be
             in
             like
             manner
             represented
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               But
               some
               qualities
               of
               Angels
            
             (
             say
             you
             )
             
               which
               are
               spirituall
            
             
             
               substances
               ,
               and
               the
               qualities
               of
               Angels
               and
               men
               ,
               which
               we
               call
               vertues
            
             (
             and
             which
             ,
             by
             your
             leaue
             ,
             haue
             as
             true
             a
             being
             as
             other
             creatures
             ,
             though
             they
             neuer
             be
             of
             themselues
             ,
             but
             adioyned
             to
             some
             spirituall
             subiect
             )
             
               may
               be
               counterfeited
               and
               resembled
            
             .
             Therefore
             why
             may
             not
             some
             propertie
             or
             action
             of
             God
             be
             in
             like
             manner
             reputed
             ?
             First
             ,
             I
             thinke
             ,
             you
             are
             hardly
             able
             to
             prooue
             your
             antecedent
             ,
             that
             such
             things
             may
             be
             resembled
             in
             outward
             formes
             for
             Gods
             seruice
             .
             Secondly
             ,
             though
             that
             be
             graunted
             ,
             yet
             your
             consequence
             is
             naught
             .
             For
             there
             is
             a
             commaundement
             of
             God
             against
             the
             later
             ,
             as
             we
             heard
             out
             of
             Clement
             ,
             least
             his
             Maiesty
             should
             by
             such
             resemblances
             grow
             into
             contempt
             ;
             to
             which
             I
             adde
             ,
             least
             Idolatry
             should
             ensue
             vpon
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             That
             thou
             mayest
             (
             Reader
             )
             vnderstand
             the
             better
             what
             we
             meanee
             obserue
             that
             Pictures
             represent
             after
             three
             sorts
             .
             Some
             expresse
             to
             the
             quicke
             ,
             the
             very
             shape
             ,
             proportion
             and
             colour
             of
             the
             patterne
             ;
             as
             the
             liuely
             Picture
             of
             man
             ,
             or
             of
             any
             such
             corporall
             thing
             :
             others
             represent
             things
             as
             they
             did
             appeare
             and
             were
             acted
             ,
             as
             if
             the
             Painter
             should
             expresse
             the
             meeting
             of
             God
             with
             Abraham
             and
             his
             entertainement
             ,
             he
             must
             then
             resemble
             God
             in
             the
             same
             likenes
             of
             a
             man
             in
             which
             he
             shewed
             himselfe
             to
             Abraham
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Thirdly
             ,
             an
             Image
             of
             a
             spirituall
             thing
             ,
             may
             be
             dravvne
             not
             to
             resemble
             the
             nature
             of
             it
             ,
             but
             to
             lead
             our
             vnderstanding
             by
             such
             a
             similitude
             ,
             into
             some
             better
             knovvledge
             of
             that
             thing
             :
             so
             are
             Angels
             painted
             like
             goodly
             young
             men
             vvith
             vvings
             ,
             to
             teach
             vs
             that
             they
             be
             of
             an
             excellent
             pure
             nature
             ,
             euer
             flourishing
             and
             most
             ready
             to
             dispatch
             vvith
             all
             expedition
             any
             imployment
             to
             vvhich
             God
             sends
             them
             ;
             and
             so
             may
             God
             the
             Father
             be
             pourtraied
             ,
             as
             a
             goodly
             old
             graue
             man
             ,
             sitting
             in
             his
             throne
             of
             maiestie
             ,
             attended
             vpon
             by
             millions
             of
             Angels
             ,
             (
             as
             he
             is
             described
             in
             Daniel
             9.
             )
             to
             instruct
             vs
             how
             he
             is
             eternall
             ,
             insinit
             ,
             wise
             ,
             and
             of
             most
             redoubtable
             maiestie
             :
             in
             either
             of
             these
             two
             latter
             sorts
             ,
             we
             hold
             that
             God
             
             may
             be
             represented
             ,
             and
             so
             in
             the
             seauenth
             generall
             Councell
             ,
             the
             drawing
             of
             the
             holy
             Ghost
             ,
             in
             forme
             of
             a
             Doue
             ,
             as
             he
             appeared
             .
             Mat.
             3.
             is
             approued
             .
          
           
             Your
             discourse
             of
             the
             diuers
             representations
             intended
             by
             pictures
             ,
             I
             passe
             ouer
             ,
             as
             nothing
             to
             purpose
             .
             For
             the
             reason
             of
             our
             denying
             images
             ,
             is
             not
             only
             because
             God
             can
             not
             be
             resembled
             ,
             as
             being
             a
             spirit
             and
             infinit
             ,
             but
             principally
             ,
             because
             he
             himselfe
             hath
             forbidden
             it
             ,
             as
             a
             certaine
             occasion
             of
             Idolatry
             .
          
           
             This
             painting
             of
             Angels
             like
             faire
             yong
             men
             with
             wings
             ,
             
          
           
           
             of
             deniall
             from
             the
             Tabernacle
             built
             by
             Moses
             ,
             wherein
             you
             will
             not
             remember
             that
             the
             patterne
             shewed
             to
             Moses
             ,
             was
             a
             direction
             for
             Salomon
             ,
             and
             a
             warrant
             in
             all
             things
             that
             were
             agreeable
             to
             Moses
             worke
             .
             But
             Master
             Perkins
             might
             haue
             had
             enough
             to
             say
             ,
             though
             he
             had
             answered
             directly
             ,
             viz.
             that
             
               Salomon
               was
               a
               Prophet
               ,
               and
               had
               also
               direction
               for
               his
               building
               from
               the
               kingly
               Prophet
               Dauid
               his
               father
               .
            
             And
             therfore
             it
             doth
             not
             follow
             ,
             that
             
               because
               Salomon
               made
               such
               Cherubins
               ,
               euery
               man
               that
               builds
               any
               Church
               may
               set
               vp
               the
               like
               .
            
             Or
             ,
             to
             speake
             indeede
             directly
             according
             to
             his
             consequent
             ,
             
               it
               is
               not
               lawfull
               for
               vs
               to
               make
               images
               to
               resemble
               God
               ,
               because
               Salomon
               adorned
               the
               Temple
               with
               Cherubins
               .
            
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Moses
             indeed
             had
             an
             expresse
             precept
             for
             the
             making
             of
             them
             ,
             as
             he
             had
             for
             the
             Curteines
             and
             Curteine-rods
             ,
             and
             euery
             particular
             belonging
             to
             the
             Tabernacle
             .
             But
             Salomon
             vvithout
             any
             speciall
             commaundement
             
             out
             of
             his
             high
             and
             holy
             vvisdome
             ,
             vnderstood
             that
             he
             might
             most
             lavvfully
             and
             laudably
             imitate
             that
             heauenly
             patterne
             of
             Moses
             :
             And
             as
             the
             building
             vvas
             farre
             more
             sumptuous
             and
             stately
             :
             so
             in
             the
             number
             and
             quantity
             of
             Pictures
             exceeded
             ,
             which
             is
             a
             sufficient
             instruction
             and
             vvarrant
             for
             all
             men
             after
             his
             daies
             to
             make
             and
             set
             Images
             in
             the
             Church
             .
             And
             this
             finally
             M.
             Perkins
             seemes
             to
             graunt
             ,
             vvhen
             he
             saith
             ,
             that
             these
             Cherubs
             vvithout
             the
             veile
             ,
             were
             there
             to
             be
             seene
             ,
             but
             not
             to
             be
             vvorshipped
             :
             so
             that
             vve
             haue
             gotten
             one
             step
             further
             ;
             that
             Images
             may
             not
             only
             be
             made
             ,
             but
             also
             set
             vp
             in
             the
             Churches
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Now
             to
             your
             Enthymem
             .
             
               In
               Salomons
               temple
               there
               were
               Cherubins
               within
               the
               holy
               of
               Holyes
               ,
               and
               without
               vpon
               the
               walls
               and
               dores
               .
               Therefore
               all
               holy
               pictures
               may
               be
               placed
               in
               Churches
               .
            
             First
             concerning
             your
             Antecedent
             ,
             it
             must
             be
             remembred
             ,
             that
             those
             Cherubins
             were
             not
             in
             the
             vtter
             court
             ,
             where
             the
             people
             vsed
             to
             come
             and
             pray
             ,
             but
             in
             the
             holy
             place
             where
             the
             Altar
             of
             Incense
             stood
             ,
             and
             where
             n
             none
             came
             but
             the
             Priests
             ,
             and
             in
             the
             holie
             of
             holies
             ,
             into
             o
             which
             the
             high
             Priest
             only
             might
             enter
             ,
             and
             that
             but
             once
             a
             yeare
             ,
             where
             the
             Ark
             was
             .
             So
             that
             these
             images
             were
             remoued
             out
             of
             the
             peoples
             sight
             ,
             and
             that
             by
             Salomons
             propheticall
             wisdome
             .
             Secondly
             there
             was
             no
             vse
             of
             these
             images
             to
             any
             purpose
             of
             religion
             ,
             but
             they
             serued
             only
             for
             ornament
             and
             state
             ,
             as
             the
             other
             worke
             of
             the
             temple
             did
             ,
             except
             the
             two
             Cherubins
             vpon
             the
             mercy
             seate
             .
             Ere
             I
             answere
             to
             your
             consequence
             ,
             
             I
             may
             not
             forget
             to
             note
             ,
             that
             in
             your
             cōsequent
             or
             conclusion
             you
             call
             Images
             holy
             ,
             as
             if
             by
             I
             know
             not
             what
             holynes
             ,
             they
             had
             some
             right
             to
             be
             placed
             in
             Churches
             ,
             as
             also
             you
             speake
             afterward
             ,
             
               where
               should
               holy
               pictures
               of
               holy
               men
               be
               more
               properly
               bestowed
               then
               in
               holy
               places
               ?
            
             Nothing
             is
             to
             be
             counted
             holy
             ,
             but
             that
             which
             either
             hath
             a
             qualitie
             of
             holines
             in
             it
             ,
             as
             all
             that
             are
             sanctified
             haue
             ,
             or
             else
             is
             belonging
             to
             the
             seruice
             of
             God.
             And
             whatsoeuer
             is
             of
             this
             later
             kind
             is
             rather
             hallowed
             then
             holy
             ,
             and
             hath
             no
             holines
             in
             it
             ,
             but
             by
             being
             consecrated
             to
             such
             a
             vse
             .
             Neither
             is
             this
             consecration
             ,
             as
             that
             of
             the
             Ceremoniall
             lawe
             was
             ,
             whereby
             a
             thing
             was
             made
             indeed
             holy
             ceremonially
             ,
             as
             nothing
             with
             vs
             can
             be
             ,
             the
             ceremonies
             being
             abrogated
             .
             So
             that
             such
             things
             are
             no
             longer
             nor
             farther
             holy
             ,
             then
             they
             are
             employed
             in
             that
             seruice
             ;
             and
             therefore
             the
             water
             with
             which
             we
             baptise
             ,
             and
             the
             bread
             and
             wine
             with
             which
             we
             celebrate
             the
             Supper
             of
             the
             Lord
             ,
             after
             those
             actions
             are
             past
             ,
             are
             no
             more
             holy
             then
             any
             other
             matter
             ,
             bread
             ,
             or
             wine
             .
             Images
             therefore
             can
             no
             way
             be
             holy
             more
             then
             any
             other
             worke
             in
             Churches
             :
             therfore
             setting
             apart
             this
             bare
             title
             of
             holines
             ,
             I
             denie
             the
             consequence
             of
             your
             Enthymem
             :
             
               Salomon
               adorned
               the
               inner
               parts
               of
               the
               Temple
               where
               the
               people
               came
               not
               with
               pictures
               of
               Cherubins
               ,
               Therefore
               it
               is
               lawfull
               to
               set
               vp
               images
               in
               Churches
               where
               the
               people
               ordinarily
               come
               .
            
             Who
             seeth
             not
             great
             difference
             betweene
             the
             Antecedent
             and
             the
             Consequent
             ?
             To
             omit
             that
             which
             I
             answered
             before
             on
             Master
             Perkins
             behalfe
             ,
             concerning
             Salomons
             warrant
             for
             his
             so
             doing
             ,
             his
             father
             and
             himselfe
             being
             Prophets
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Which
             is
             fortified
             by
             the
             testimony
             of
             Tertullian
             ,
             in
             the
             place
             cited
             before
             :
             where
             he
             saith
             ,
             that
             our
             Sauiour
             was
             Pictured
             vpon
             holy
             Chalices
             ,
             which
             were
             vsed
             at
             the
             Altars
             :
             and
             of
             Sozomenus
             ,
             vvho
             vvitnesseth
             that
             our
             Sauiours
             Picture
             vvas
             taken
             into
             the
             Church
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             authoritie
             of
             other
             mens
             doings
             is
             of
             lesse
             waight
             .
             Tertullian
             saith
             ,
             
               Christ
               was
               pictured
               like
               a
               Shepheard
               vpon
               the
               chalices
               :
               Nazianzen
               trimmed
               vp
               Images
               :
               Basil
               allowed
               of
               the
               Martyr
               Barlaams
               picture
               in
               the
               Churches
               :
               Damasus
            
             saith
             
               Constantine
               set
               vp
               a
               siluer
               image
               of
               our
               Sauiour
               :
               Chrysostome
            
             
             and
             Austin
             say
             ,
             
               that
               the
               Crosse
               was
               on
               the
               holy
               tables
               ,
               Therefore
               it
               is
               lawfull
               to
               set
               vp
               Images
               in
               Churches
               .
            
             Of
             the
             Antecedent
             by
             and
             by
             ,
             in
             the
             meane
             while
             I
             deny
             the
             consequence
             .
             
               They
               allow
               of
               Images
               ,
               therefore
               they
               are
               lawfull
               .
            
             If
             your
             Church
             thinke
             it
             possible
             for
             these
             men
             to
             erre
             ,
             as
             I
             am
             sure
             it
             doth
             ,
             then
             may
             it
             not
             be
             takē
             for
             lawfull
             because
             they
             approue
             it
             .
          
           
             But
             to
             the
             Antecedent
             ,
             what
             doth
             p
             Tertullian
             but
             tell
             vs
             what
             the
             Chalice-maker
             had
             done
             in
             likelyhood
             ,
             for
             the
             setting
             forth
             of
             his
             worke
             ?
             both
             this
             ,
             and
             that
             of
             q
             Sozomens
             report
             is
             answered
             before
             :
             it
             is
             not
             proued
             there
             euer
             was
             any
             such
             Image
             of
             our
             Sauiour
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             
               Gregorie
               Nazianzen
            
             maketh
             mention
             of
             Images
             in
             the
             Church
             of
             
             Neocaesarea
             ,
             trimmed
             vp
             by
             himselfe
             .
          
           
             Saint
             Basil
             ,
             pointeth
             to
             that
             holy
             mans
             Picture
             ,
             standing
             in
             the
             Church
             .
          
           
             r
             Nazianzen
             and
             s
             Basil
             speake
             not
             of
             images
             to
             any
             vse
             of
             Religion
             ,
             whereof
             only
             our
             question
             is
             ,
             but
             either
             for
             ornament
             ,
             as
             the
             former
             saith
             ,
             t
             
               All
               our
               labour
               and
               care
               in
               the
               beautifying
               of
               it
            
             ;
             or
             for
             honor
             to
             the
             martyr
             ,
             which
             was
             ciuill
             ,
             not
             religious
             ,
             and
             yet
             scarce
             iustifiable
             .
          
           
             Damasus
             *
             shevveth
             hovv
             Constantine
             in
             the
             Church
             of
             S.
             
               Iohn
               Lateran
            
             erected
             a
             siluer
             Image
             vnto
             our
             Sauiour
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             S.
             
               Chrysostome
               〈◊〉
               demonst
               .
               quod
               Christ.
               sit
               Deus
               :
            
             And
             S.
             Augustine
             *
             do
             teach
             ,
             that
             the
             Crosse
             was
             on
             the
             holy
             Tables
             ,
             and
             vsed
             at
             all
             holy
             functions
             .
          
           
             This
             u
             report
             of
             Constantines
             erecting
             a
             siluer
             image
             ,
             seemeth
             to
             depend
             vpon
             the
             tale
             of
             his
             being
             baptised
             at
             Rome
             by
             Syluester
             ,
             whereas
             it
             is
             apparant
             by
             x
             Eusebius
             and
             y
             Theodoret
             that
             he
             was
             not
             baptised
             till
             the
             very
             end
             of
             his
             life
             ,
             and
             in
             Asia
             ,
             many
             hundred
             miles
             from
             that
             Church
             of
             Saint
             Iohn
             Lateran
             in
             Rome
             ,
             in
             Nicomedia
             ,
             now
             called
             by
             the
             Turke
             who
             possesseth
             it
             ,
             Nichor
             ,
             a
             towne
             of
             Bythinia
             .
          
           
             z
             Chrysostome
             speaketh
             of
             the
             generall
             vse
             of
             the
             crosse
             in
             all
             places
             ,
             not
             for
             any
             holines
             of
             the
             signe
             ,
             but
             as
             a
             marke
             of
             profession
             .
             
               The
               crosse
            
             (
             saith
             he
             )
             
               is
               in
               the
               purple
               robes
               ,
               in
               the
               Crownes
               ;
               the
               crosse
               is
               at
               our
               prayers
               ,
               the
               crosse
               is
               in
               our
               armor
               ,
               the
               crosse
               is
               vpon
               the
               holy
               table
               ,
               the
               crosse
               is
               ouer
               all
               the
               world
               ,
               
               yea
               ,
               the
               crosse
               glisters
               aboue
               the
               sunne
               .
            
             If
             this
             crosse
             were
             an
             Image
             ,
             a
             Optatus
             (
             as
             we
             heard
             before
             )
             counts
             the
             presence
             of
             it
             a
             defiling
             of
             the
             Altar
             .
          
           
             That
             place
             of
             b
             Austin
             intreates
             of
             the
             crosse
             ,
             both
             for
             the
             signe
             ,
             and
             image
             of
             it
             most
             superstitiously
             :
             ascribing
             strange
             effects
             to
             it
             ,
             which
             no
             moderate
             or
             reasonable
             man
             can
             defend
             ,
             except
             he
             will
             expound
             it
             as
             I
             shewed
             before
             ,
             of
             an
             outward
             ceremonie
             vsed
             in
             prayer
             ,
             to
             which
             purpose
             wee
             may
             applie
             that
             speech
             of
             his
             in
             the
             end
             of
             that
             discourse
             ,
             
               Looke
               what
               the
               presence
               of
               Christs
               body
               did
               vpon
               the
               earth
               ,
               that
               doth
               the
               famous
               memory
               of
               the
               victorious
               crosse
               ,
               with
               a
               faithfull
               calling
               vpon
               the
               name
               of
               Christ.
            
             Otherwise
             it
             is
             wonderfull
             strange
             that
             Austin
             should
             so
             highly
             esteeme
             of
             the
             crosse
             ,
             whereas
             Optatus
             a
             worthie
             Bishop
             of
             the
             same
             countrey
             ,
             in
             c
             the
             beginning
             of
             Austins
             time
             accounts
             so
             meanely
             of
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             And
             the
             reason
             why
             Images
             should
             principally
             be
             set
             in
             Churches
             ,
             is
             very
             pregnant
             .
             For
             where
             should
             holy
             Pictures
             of
             holy
             men
             be
             more
             properly
             bestovved
             ,
             than
             in
             holy
             places
             ?
             And
             the
             Church
             being
             a
             resemblance
             of
             heauen
             (
             as
             S.
             Paul
             teacheth
             ,
             )
             is
             most
             conueniently
             decked
             vp
             
             vvith
             Images
             ,
             the
             representations
             of
             heauenly
             creatures
             :
             that
             men
             entring
             into
             that
             holy
             place
             ,
             may
             by
             the
             vievv
             and
             consideration
             of
             such
             a
             heauenly
             shew
             ,
             retire
             their
             minds
             from
             worldly
             busines
             ,
             and
             lift
             them
             vp
             vnto
             the
             soueraigne
             Monarch
             of
             both
             heauen
             and
             earth
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             d
             Apostle
             saith
             no
             such
             thing
             of
             any
             Church
             now
             ,
             but
             affirmes
             ,
             that
             the
             Tabernacle
             of
             the
             Iewes
             was
             ceremonially
             a
             shadow
             of
             heauenly
             things
             .
             And
             yet
             it
             would
             be
             remembred
             ,
             that
             the
             Tabernacle
             and
             Temple
             had
             no
             Images
             ,
             but
             in
             the
             holie
             places
             ,
             where
             the
             people
             came
             not
             .
             We
             hold
             it
             very
             conuenient
             to
             haue
             our
             Churches
             modestly
             adorned
             ,
             rather
             than
             sumptuously
             ,
             and
             with
             such
             kinde
             of
             ornaments
             ,
             as
             may
             not
             carrie
             away
             the
             minde
             by
             the
             outward
             sense
             ,
             either
             to
             a
             vaine
             imagination
             ,
             or
             to
             some
             superstitious
             conceit
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Now
             let
             vs
             come
             to
             those
             tvvo
             obiectione
             of
             M.
             Perkins
             ,
             vvhich
             see
             me
             to
             be
             against
             the
             erection
             of
             Images
             in
             Churches
             .
             The
             first
             is
             out
             of
             the
             Councell
             of
             
               Eliberis
               cap.
            
             36.
             which
             commandeth
             ,
             that
             nothing
             should
             be
             painted
             on
             the
             walles
             of
             the
             Church
             ,
             that
             was
             adored
             of
             the
             people
             .
          
           
             Ans.
             That
             if
             the
             Councell
             speake
             of
             the
             Image
             of
             God
             (
             in
             vvhich
             sense
             .
             M.
             Perkins
             citeth
             it
             ,
             and
             the
             word
             
               (
               adored
            
             )
             doth
             insinuate
             )
             then
             
             it
             may
             be
             said
             ,
             that
             the
             Councill
             inhibiteth
             that
             sort
             of
             Gods
             Images
             ,
             vvhich
             are
             made
             to
             expresse
             the
             diuine
             nature
             .
             If
             it
             be
             extended
             vnto
             all
             sorts
             of
             Images
             :
             I
             answere
             ,
             that
             they
             were
             then
             forbidden
             to
             be
             drawen
             vpon
             the
             Church
             vvalles
             ,
             but
             not
             to
             be
             set
             in
             Tables
             vpon
             the
             Altar
             ,
             or
             in
             any
             other
             place
             .
             The
             reason
             is
             ,
             because
             that
             Councell
             vvas
             holden
             in
             time
             of
             persecution
             ,
             as
             appeareth
             by
             the
             twenty
             fiue
             Canon
             of
             it
             :
             and
             then
             ,
             if
             the
             persecutor
             had
             found
             out
             the
             place
             of
             their
             assembly
             ,
             as
             they
             often
             did
             :
             those
             Pictures
             must
             needs
             either
             haue
             been
             defaced
             by
             themselues
             ,
             or
             left
             vnto
             the
             derision
             and
             despight
             of
             the
             Heathens
             ;
             And
             Pictures
             also
             painted
             vpon
             such
             poore
             walles
             as
             they
             had
             then
             to
             their
             Churches
             ,
             vvould
             either
             by
             the
             moysture
             of
             the
             vvalles
             ,
             or
             other
             incommoditie
             ,
             haue
             bin
             quickly
             disfigured
             :
             wherefore
             ,
             to
             the
             greater
             honor
             of
             such
             sacred
             things
             ,
             those
             graue
             Fathers
             thought
             it
             not
             meete
             to
             haue
             them
             dravven
             vpon
             the
             Church
             vvalles
             ,
             there
             being
             many
             more
             meete
             places
             for
             them
             in
             the
             Churches
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             e
             come
             backe
             now
             to
             those
             two
             allegations
             ,
             which
             should
             ,
             and
             might
             haue
             been
             answered
             as
             fitly
             in
             their
             due
             place
             .
             Your
             first
             answere
             hath
             no
             shew
             of
             reason
             in
             it
             .
             For
             it
             is
             absurd
             to
             imagine
             ,
             that
             any
             Christians
             ,
             to
             whom
             onely
             the
             Councill
             speakes
             ,
             would
             thinke
             the
             diuine
             nature
             ,
             which
             is
             spirituall
             and
             infinite
             ,
             could
             be
             exprest
             by
             any
             picture
             .
             But
             if
             it
             be
             possible
             for
             the
             people
             to
             be
             so
             blind
             ,
             yet
             the
             Bishops
             and
             Ministers
             ,
             who
             had
             the
             charge
             of
             such
             places
             ,
             must
             needs
             know
             it
             to
             bee
             vnlawfull
             ,
             and
             vnpossible
             .
             Besides
             ,
             if
             they
             meant
             to
             forbid
             such
             Images
             onely
             ,
             why
             doe
             they
             not
             call
             them
             Idols
             after
             your
             distinction
             ?
             why
             doe
             not
             they
             expresse
             their
             meaning
             more
             plainly
             ,
             but
             speake
             so
             dangerously
             ,
             to
             make
             all
             Images
             thought
             vnlawfull
             ?
          
           
             As
             the
             word
             
               (
               Adored
            
             )
             was
             (
             in
             your
             opinion
             )
             a
             warrant
             for
             Master
             Perkins
             to
             applie
             that
             Canon
             to
             the
             Images
             of
             God
             ;
             so
             by
             the
             same
             reason
             is
             the
             other
             word
             
               (
               worshipped
            
             )
             which
             the
             Councill
             hath
             ,
             a
             sufficient
             authoritie
             to
             stretch
             the
             decree
             to
             all
             Images
             that
             may
             bee
             worshipped
             .
             Your
             coniectures
             are
             meere
             shifts
             ,
             refuted
             by
             the
             very
             words
             of
             the
             Councill
             .
             
               It
               is
               decreed
            
             (
             saith
             the
             Councill
             )
             
               that
               there
               may
               be
               no
               Images
               in
               the
               Church
               :
            
             what
             will
             become
             then
             of
             your
             Images
             vpon
             Altars
             ,
             vnlesse
             you
             will
             remoue
             your
             Altars
             out
             of
             the
             Church
             ?
             That
             which
             followeth
             ,
             doth
             not
             respect
             the
             walles
             ,
             more
             than
             any
             other
             part
             of
             the
             Church
             ;
             but
             names
             them
             specially
             ,
             vpon
             which
             Images
             most
             commonly
             were
             
             painted
             .
             But
             what
             a
             toy
             is
             it
             ,
             that
             you
             talke
             of
             persecutors
             finding
             out
             the
             place
             of
             their
             assemblie
             ,
             when
             they
             could
             hold
             a
             Councill
             ,
             and
             had
             Churches
             to
             repaire
             to
             ?
             Could
             their
             Churches
             be
             vnknowne
             ?
             Further
             ,
             if
             their
             care
             had
             bin
             to
             prouide
             ,
             that
             the
             moysture
             of
             the
             walles
             might
             not
             disfigure
             the
             Images
             ,
             they
             would
             haue
             said
             plainly
             ,
             
               We
               will
               haue
               no
               Images
               on
               Church
               walles
               ,
               least
               that
               which
               is
               adored
               and
               worshipped
               ,
               come
               to
               some
               disgrace
               :
            
             and
             this
             would
             also
             haue
             included
             the
             other
             reason
             of
             the
             persecutors
             despight
             .
             But
             it
             is
             manifest
             ,
             that
             the
             meaning
             of
             the
             decree
             is
             this
             ,
             that
             they
             will
             not
             suffer
             any
             Images
             in
             Churches
             ,
             because
             that
             which
             is
             worshipped
             and
             adored
             ,
             may
             not
             bee
             resembled
             by
             pictures
             .
             The
             decree
             indeede
             speakes
             onely
             of
             the
             Images
             of
             God
             ,
             to
             whom
             only
             religious
             adoration
             and
             worship
             is
             due
             ,
             and
             may
             lawfully
             be
             performed
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             obiection
             is
             out
             of
             a
             post-script
             of
             Epiphanius
             letter
             ,
             vnto
             
               Iohn
               Patriarke
            
             of
             Ierusalem
             ,
             in
             which
             is
             written
             ,
             as
             M.
             Perkins
             falsely
             reporteth
             :
             that
             it
             is
             against
             the
             authority
             of
             Scripture
             ,
             to
             see
             the
             Pictures
             of
             Christ
             ,
             or
             of
             any
             Saint
             to
             hang
             in
             the
             Church
             .
          
           
             Ans.
             It
             is
             there
             only
             ,
             to
             see
             the
             Picture
             of
             a
             man.
             Novv
             that
             he
             should
             
             meane
             of
             Christ
             or
             of
             some
             Saint
             is
             only
             gathered
             ,
             yet
             M.
             Perkins
             makes
             no
             bones
             to
             thrust
             them
             both
             into
             the
             Text
             :
             euen
             so
             do
             we
             thinke
             that
             some
             old
             enemy
             of
             Images
             added
             that
             post-script
             vnto
             Epiphanius
             letter
             .
             Our
             reasons
             are
             ,
             because
             it
             hath
             no
             coherence
             with
             the
             former
             letter
             or
             st●e
             .
             Againe
             ,
             in
             the
             seauenth
             Councell
             ,
             when
             all
             that
             could
             be
             found
             out
             of
             antiquity
             ,
             vvas
             cited
             against
             Images
             :
             no
             tidings
             there
             of
             this
             place
             ,
             which
             if
             it
             had
             bin
             true
             ,
             might
             haue
             bin
             one
             of
             the
             principall
             .
             Thirdlie
             ,
             in
             the
             same
             Councell
             ,
             other
             tvvo
             places
             brought
             ,
             as
             it
             were
             out
             of
             Epiphanius
             
             vvorkes
             ,
             vvere
             found
             to
             be
             none
             of
             his
             :
             And
             for
             Images
             vvas
             alleadged
             ,
             that
             Epiphanius
             ovvne
             disciples
             erected
             an
             Image
             to
             their
             Master
             ,
             and
             set
             it
             in
             the
             Church
             ;
             vvhich
             they
             would
             neuer
             haue
             done
             ,
             if
             he
             had
             taught
             them
             to
             be
             against
             the
             Scripture
             so
             to
             doe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             doth
             not
             vndertake
             to
             report
             Epiphanius
             words
             ,
             but
             his
             matter
             ,
             which
             hee
             performes
             truly
             .
             
               I
               found
            
             (
             saith
             f
             Epiphanius
             ,
             speaking
             of
             a
             Church
             at
             Anablatha
             ,
             in
             his
             trauell
             to
             
               Bethel
               )
               in
               the
               Church
               doore
               a
               vaile
               hanging
               ,
               stained
               and
               painted
               ,
               and
               hauing
               the
               Image
               as
               it
               were
               of
               Christ
               ,
               or
               some
               Saint
               :
               for
               I
               remember
               not
               well
               whose
               image
               it
               was
               .
               When
               I
               saw
               this
               ,
               that
               against
               the
               authoritie
               of
               the
               Scripture
               ,
               the
               image
               of
               a
               man
               hung
               in
               the
               Church
               of
               Christ
               ,
               I
               rent
               it
               .
            
             These
             are
             Epiphanius
             
             words
             ;
             whereout
             I
             obserue
             ,
             first
             ,
             that
             it
             is
             against
             the
             authoritie
             of
             the
             Scripture
             ,
             and
             therfore
             against
             Gods
             Commandement
             ,
             that
             the
             image
             of
             a
             man
             should
             hang
             in
             Christs
             Church
             .
             But
             the
             Images
             of
             al
             your
             Saints
             are
             such
             ,
             &
             those
             of
             the
             Trinitie
             too
             ,
             except
             that
             Doue
             for
             the
             holie
             Ghost
             .
             Secondly
             ,
             I
             adde
             ,
             that
             it
             is
             rightly
             gathered
             by
             necessarie
             consequence
             (
             which
             is
             as
             good
             euery
             whit
             ,
             as
             plaine
             words
             )
             that
             it
             is
             against
             Scripture
             to
             haue
             the
             picture
             of
             Christ
             ,
             or
             any
             Saint
             in
             the
             Church
             .
             For
             he
             saith
             expresly
             ,
             
               that
               the
               Image
               he
               saw
               ,
               was
               the
               image
               of
               Christ
               ,
               or
               some
               Saint
            
             ;
             and
             that
             
               it
               was
               vnlawfull
               to
               haue
               any
               Image
               of
               a
               man
               there
               .
            
          
           
             There
             is
             no
             reason
             to
             call
             it
             a
             post-script
             ;
             vnlesse
             euerie
             last
             point
             of
             any
             letter
             not
             depending
             vpon
             the
             former
             ,
             be
             a
             post-script
             .
             g
             Hierome
             ,
             that
             translated
             the
             Epistle
             out
             of
             Greeke
             into
             Latin
             ,
             found
             no
             such
             diuersitie
             of
             stile
             in
             it
             ;
             neither
             indeed
             is
             it
             to
             be
             found
             :
             and
             this
             latter
             part
             is
             brought
             in
             according
             to
             the
             course
             of
             writing
             in
             the
             former
             .
             Epiphanius
             cleeres
             himselfe
             to
             Iohn
             Bishop
             of
             Ierusalem
             ,
             for
             hauing
             ordered
             a
             Deacon
             in
             his
             Diocesse
             ,
             he
             begins
             his
             excuse
             thus
             :
             
               I
               haue
               heard
               &c.
            
             
             In
             the
             latter
             part
             he
             defends
             himselfe
             concerning
             the
             renting
             of
             the
             vaile
             ,
             and
             begins
             that
             also
             in
             the
             like
             sort
             ,
             
               I
               haue
               heard
            
             .
             This
             was
             written
             ,
             and
             translated
             three
             hundred
             yeeres
             before
             that
             Idolatrous
             Councill
             ,
             though
             perhaps
             they
             thought
             it
             no
             wisedome
             to
             take
             knowledge
             of
             it
             .
             The
             other
             places
             ,
             brought
             in
             that
             Councill
             ,
             were
             for
             Images
             ,
             and
             so
             allowed
             of
             by
             that
             Councill
             ,
             and
             haue
             since
             been
             discerned
             to
             be
             counterfeit
             ;
             as
             that
             is
             of
             his
             Disciples
             ,
             no
             thankes
             to
             that
             counterfeit
             Synod
             :
             which
             dealeth
             in
             the
             same
             sort
             also
             with
             Basil
             (
             you
             afterward
             alleage
             the
             place
             for
             Images
             )
             with
             
               Cyrill
               ,
               Ambrose
               ,
               Athanasius
               ,
               Chrysostome
               ,
               Gregorie
               ,
            
             and
             the
             Apostles
             themselues
             ,
             as
             I
             shewed
             before
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             obserues
             a
             special
             reason
             in
             Epiphanius
             other
             counterfeit
             testimony
             :
             That
             Images
             must
             not
             be
             suffered
             in
             the
             common
             house
             ,
             because
             vve
             must
             carry
             God
             in
             our
             minds
             .
             To
             vvhich
             vve
             ansvvere
             ,
             that
             Images
             must
             be
             suffred
             in
             all
             places
             ,
             that
             vve
             may
             the
             better
             carry-God
             in
             our
             harts
             ,
             being
             by
             the
             sight
             of
             them
             ,
             both
             often
             put
             in
             mind
             of
             him
             ,
             and
             much
             moued
             to
             honor
             and
             loue
             him
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             In
             steed
             of
             answering
             the
             other
             testimonie
             out
             of
             Epiphanius
             ,
             
             you
             go
             about
             vnder
             hand
             to
             strike
             at
             him
             thorough
             Master
             Perkins
             sides
             ;
             but
             there
             is
             no
             great
             force
             in
             your
             blow
             .
             For
             (
             as
             I
             said
             erewhile
             )
             there
             is
             more
             daunger
             of
             Idolatrie
             in
             the
             suffering
             of
             Images
             ,
             especially
             in
             any
             place
             where
             God
             is
             to
             bee
             worshipped
             ,
             than
             hope
             of
             instruction
             or
             deuotion
             by
             the
             sight
             of
             them
             .
             And
             (
             as
             h
             Epiphanius
             saith
             in
             this
             place
             )
             
               It
               is
               not
               meete
               that
               a
               Christian
               should
               be
               exercised
               by
               the
               eyes
               ,
               but
               by
               the
               meditation
               of
               the
               minde
               :
               For
               such
               sight
            
             (
             as
             i
             Clement
             taught
             vs
             before
             )
             
               abaseth
               the
               Maiestie
               of
               God
               ,
               and
               begets
               in
               vs
               erroneous
               opinions
               .
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
            
             Man
             is
             the
             image
             of
             God
             ,
             but
             it
             is
             lawfull
             to
             paint
             a
             man
             ,
             and
             therefore
             to
             make
             the
             image
             of
             God.
             Ans.
             A
             very
             cauill
             :
             for
             first
             a
             man
             cannot
             be
             painted
             ,
             as
             he
             is
             the
             image
             of
             God
             ,
             which
             stands
             in
             the
             spiritual
             gifts
             of
             righteousnesse
             and
             true
             holinesse
             .
             Againe
             ,
             the
             image
             of
             a
             man
             may
             be
             painted
             for
             ciuill
             or
             historicall
             vse
             ,
             but
             to
             paint
             any
             man
             for
             this
             ende
             to
             represent
             God
             ,
             or
             in
             the
             way
             of
             religion
             ,
             that
             wee
             may
             the
             better
             remember
             and
             worship
             God
             ,
             it
             is
             vnlawfull
             .
             Other
             reasons
             which
             they
             vse
             ,
             are
             of
             small
             moment
             ,
             and
             therefore
             I
             omit
             them
             .
          
           
             
               Differ
               .
               II.
            
             They
             teach
             and
             maintaine
             ,
             that
             images
             of
             God
             and
             of
             Saints
             my
             be
             worshipped
             with
             religious
             worship
             ,
             specially
             the
             crucifixe
             .
             For
             *
             Thomas
             of
             Watering
             saith
             ,
             
               Seeing
               the
               crosse
               doth
               represent
               Christ
               ,
               who
               died
               vpon
               a
               crosse
               ,
               and
               is
               to
               bee
               worshipped
               with
               diuine
               honour
               :
               it
               followeth
               that
               the
               crosse
               is
               to
               be
               worshipped
               so
               too
               .
            
             We
             on
             the
             contrary
             ,
             hold
             they
             may
             not
             .
             Our
             principall
             ground
             is
             the
             second
             commaundement
             ,
             which
             containeth
             two
             partes
             :
             the
             first
             ,
             forbiddeth
             the
             making
             of
             Images
             to
             resemble
             the
             true
             God
             ,
             the
             second
             forbids
             the
             worshipping
             of
             them
             ,
             
             or
             God
             in
             them
             ,
             in
             these
             wordes
             ,
             
               Thou
               shalt
               not
               bow
               downe
               to
               them
               .
            
             Now
             ,
             there
             can
             be
             no
             worship
             done
             to
             any
             thing
             lesse
             then
             the
             bending
             of
             the
             knee
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Novv
             I
             come
             vnto
             a
             third
             point
             ,
             which
             M.
             Perkins
             maketh
             the
             second
             of
             our
             difference
             :
             That
             Images
             may
             be
             not
             only
             made
             and
             set
             in
             Churches
             ,
             but
             also
             vvorshipped
             .
          
           
             M.
             Perkins
             holds
             the
             contrarie
             :
             and
             his
             principall
             ground
             is
             the
             second
             commandement
             ;
             vvhich
             containes
             ,
             saith
             he
             ,
             tvvo
             parts
             .
             The
             first
             ,
             forbids
             the
             making
             of
             Images
             to
             resemble
             God
             ;
             the
             second
             ,
             the
             vvorshipping
             of
             them
             or
             God
             in
             them
             ,
             in
             these
             vvords
             :
             
               Thou
               shalt
               not
               bovv
               dovvne
               to
               them
               .
            
          
           
             Ans.
             If
             it
             be
             only
             forbidden
             to
             make
             the
             Image
             of
             God
             ,
             and
             to
             adore
             it
             :
             then
             the
             making
             and
             worshipping
             of
             the
             Image
             of
             Christ
             ,
             or
             of
             any
             other
             creature
             ,
             is
             not
             there
             prohibited
             :
             And
             so
             this
             second
             commandement
             more
             than
             thrise
             alleadged
             ,
             vvill
             not
             serue
             the
             turne
             against
             any
             other
             Image
             but
             God
             only
             .
             And
             in
             plaine
             reason
             ,
             according
             also
             to
             Master
             Perkins
             his
             ovvne
             confession
             ,
             the
             Commandements
             of
             the
             first
             Table
             ,
             touch
             only
             our
             duty
             tovvards
             God
             ,
             that
             vve
             giue
             him
             all
             his
             due
             honor
             ,
             and
             do
             not
             giue
             any
             part
             therof
             vnto
             any
             thing
             else
             whatsoeuer
             :
             Wherfore
             diuine
             and
             godly
             worship
             is
             only
             there
             spoken
             of
             ,
             and
             not
             such
             worship
             as
             we
             giue
             vnto
             any
             creature
             ,
             or
             to
             the
             picture
             of
             it
             :
             and
             consequently
             ,
             there
             is
             nothing
             there
             against
             the
             vvorshipping
             of
             our
             holy
             Images
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             It
             is
             not
             onely
             forbidden
             to
             make
             the
             Image
             of
             God
             ,
             and
             to
             worship
             it
             ,
             but
             (
             as
             Master
             Perkins
             said
             before
             )
             to
             make
             an
             Image
             of
             any
             thing
             in
             the
             way
             of
             Religion
             ,
             to
             worship
             God
             ,
             much
             more
             to
             worship
             the
             creature
             thereby
             .
             Therefore
             the
             Assumption
             ,
             that
             should
             be
             added
             to
             that
             proposition
             of
             yours
             ,
             
               if
               it
               be
               only
               forbidden
               ,
               &c.
            
             namely
             ;
             
               but
               it
               is
               only
               forbidden
               to
               make
               the
               image
               of
               God
               ,
               and
               to
               adore
               it
               ,
            
             is
             false
             ,
             and
             so
             the
             second
             Commandement
             is
             against
             all
             Images
             for
             Gods
             seruice
             .
          
           
             The
             Commandements
             of
             the
             first
             table
             touch
             onely
             our
             dutie
             to
             God.
             True
             ;
             and
             it
             is
             an
             especial
             part
             of
             our
             dutie
             to
             him
             ,
             that
             we
             giue
             no
             religious
             honour
             to
             any
             thing
             whatsoeuer
             ,
             but
             to
             him
             onely
             .
             For
             as
             Religion
             is
             a
             dutie
             of
             the
             creature
             to
             the
             Creator
             ,
             and
             not
             any
             bond
             betwixt
             creature
             and
             creature
             :
             so
             is
             religious
             honour
             due
             onely
             to
             him
             ,
             to
             whom
             religion
             is
             appropriated
             .
             Therefore
             the
             Heathen
             were
             neuer
             so
             sottish
             ,
             as
             to
             worship
             any
             man
             or
             thing
             with
             religious
             worship
             ,
             whereto
             they
             did
             not
             first
             ascribe
             some
             kinde
             of
             
             diuinitie
             ,
             according
             to
             which
             they
             proportioned
             their
             worship
             thereto
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Obserue
             that
             there
             is
             a
             soueraigne
             vvorshippe
             due
             to
             God
             ,
             as
             to
             the
             Creator
             and
             gouernour
             of
             all
             the
             vvorld
             ,
             and
             to
             giue
             this
             to
             any
             creature
             ,
             is
             Idolatrie
             .
             Another
             honor
             by
             infinit
             degrees
             inferiour
             ,
             yet
             absolute
             in
             itself
             ,
             is
             ascribed
             vnto
             Angels
             ,
             and
             men
             as
             creatures
             endued
             with
             reason
             ,
             and
             made
             after
             the
             likenesse
             of
             God
             ;
             and
             to
             exhibitth
             is
             to
             whom
             it
             is
             due
             ,
             is
             ciuilitie
             and
             not
             Idolatrie
             .
             This
             honor
             may
             be
             diuided
             into
             two
             parts
             ,
             because
             these
             creatures
             are
             like
             to
             God
             ,
             asvvell
             in
             their
             naturall
             povvers
             and
             qualities
             ,
             as
             in
             their
             supernaturall
             :
             And
             that
             honour
             vvhich
             is
             giuen
             to
             man
             or
             Angell
             (
             in
             respect
             of
             any
             naturall
             quality
             ,
             may
             be
             called
             morall
             or
             ciuil
             ;
             But
             that
             vvhich
             is
             attributed
             vnto
             them
             ,
             in
             regard
             of
             their
             supernaturall
             gifts
             may
             vvell
             be
             called
             religious
             and
             spirituall
             ,
             because
             it
             is
             due
             vnto
             them
             only
             for
             their
             spirituall
             and
             religious
             qualities
             .
          
           
             There
             is
             a
             third
             kind
             of
             worship
             ,
             yet
             meaner
             then
             the
             other
             ;
             which
             is
             a
             kind
             of
             dependant
             and
             respectiue
             worship
             ;
             as
             vvhen
             a
             seruant
             is
             honoured
             or
             cherished
             ,
             not
             for
             his
             ovvne
             ,
             but
             for
             his
             masters
             sake
             .
             And
             this
             is
             that
             worship
             which
             vve
             allovv
             vnto
             Images
             ,
             vvhich
             for
             the
             Saints
             sake
             whom
             it
             doth
             represent
             ,
             vve
             do
             either
             reuerently
             regard
             ,
             or
             take
             off
             our
             hat
             ,
             or
             bovv
             our
             knee
             vnto
             it
             .
             This
             third
             kind
             of
             worship
             ,
             being
             all
             we
             allow
             
             vnto
             Pictures
             ,
             were
             he
             not
             that
             vnderstands
             it
             ,
             more
             than
             half
             franticke
             ,
             that
             should
             thinke
             it
             a
             great
             disparagement
             vnto
             the
             incomprehensible
             vvorship
             of
             God
             ,
             that
             to
             one
             of
             his
             seruants
             Pictures
             ,
             I
             should
             yeeld
             some
             such
             pettie
             reuerence
             ;
             or
             that
             God
             should
             forbid
             this
             in
             the
             fore-front
             of
             his
             ten
             Commaundements
             ?
             nothing
             lesse
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             discourse
             ,
             to
             colour
             your
             Idolattie
             by
             a
             distinction
             of
             worship
             ,
             hath
             more
             craft
             than
             truth
             .
             For
             first
             ,
             if
             you
             meane
             plainly
             ,
             why
             doe
             you
             not
             tell
             vs
             what
             that
             soueraigne
             worship
             is
             ,
             which
             you
             acknowledge
             due
             to
             the
             Creator
             onely
             ,
             that
             we
             may
             consider
             whether
             you
             giue
             it
             to
             any
             creature
             or
             no
             ?
             Secondly
             ,
             what
             is
             the
             meaning
             of
             those
             words
             ,
             
               that
               the
               honor
               ascribed
               to
               men
               and
               Angels
               ,
               is
               absolute
               in
               it selfe
               ,
            
             and
             to
             what
             purpose
             is
             it
             here
             alleaged
             ?
             Thirdly
             ,
             the
             chiefe
             reason
             of
             worshipping
             God
             ,
             is
             our
             dependance
             vpon
             him
             ,
             as
             k
             the
             Heathen
             acknowledge
             ,
             and
             experience
             shewes
             ,
             in
             that
             ciuill
             worship
             we
             giue
             to
             Princes
             &
             Magistrates
             .
             And
             howsoeuer
             Epicurus
             denying
             the
             prouidence
             of
             God
             ,
             and
             his
             gouerning
             of
             the
             world
             ,
             thought
             to
             auoide
             some
             blame
             in
             allowing
             worship
             to
             the
             Gods
             ,
             as
             you
             do
             ,
             in
             regard
             of
             their
             excellent
             and
             blessed
             nature
             ;
             yet
             neither
             was
             that
             accounted
             
             sufficient
             by
             the
             statesmen
             or
             learned
             ,
             and
             in
             truth
             it
             procures
             generally
             rather
             a
             reuerend
             opinion
             ,
             than
             any
             true
             worship
             .
             Lastly
             ,
             I
             pray
             you
             remember
             ,
             that
             the
             worship
             ,
             which
             afterward
             you
             diuide
             into
             ciuill
             and
             religious
             ,
             is
             here
             in
             the
             generall
             nature
             made
             ciuill
             ,
             yea
             euen
             that
             to
             Angels
             .
          
           
             That
             which
             the
             creatures
             lacke
             in
             waight
             ,
             it
             seemes
             you
             will
             make
             vp
             by
             number
             .
             
               They
               may
               not
               haue
            
             (
             say
             you
             )
             
               the
               soueraigne
               worship
               due
               to
               God.
            
             But
             to
             make
             thē
             amends
             ,
             you
             allow
             them
             two
             kinds
             of
             worship
             :
             
               ciuill
               ,
               in
               regard
               of
               their
               naturall
               resemblance
               of
               God
               ,
               and
               religious
               ,
               in
               respect
               of
               their
               supernaturall
               likenesse
               to
               him
               .
            
             Whereas
             God
             ,
             hauing
             nothing
             in
             him
             supernaturall
             ,
             must
             haue
             but
             one
             of
             the
             two
             only
             ,
             and
             that
             as
             it
             may
             seeme
             by
             proportioning
             the
             worship
             to
             creatures
             ,
             not
             Ciuil
             ,
             but
             Religious
             .
             For
             why
             should
             God
             haue
             religious
             honor
             for
             those
             properties
             ,
             aboue
             all
             degrees
             ,
             and
             creatures
             for
             the
             same
             ,
             haue
             but
             ciuill
             in
             their
             degrees
             ?
             since
             in
             your
             iudgment
             they
             are
             capable
             of
             that
             honor
             also
             ,
             which
             is
             religious
             ?
             Besides
             ,
             is
             this
             difference
             of
             honor
             in
             respect
             of
             the
             gifts
             ,
             or
             of
             the
             manner
             of
             giuing
             ?
             if
             the
             latter
             ,
             it
             is
             God
             ,
             who
             must
             then
             haue
             this
             diuers
             worship
             ,
             according
             to
             his
             diuers
             manner
             of
             working
             ,
             and
             not
             man
             in
             whom
             he
             workes
             .
             So
             shall
             ciuill
             honor
             belong
             to
             God
             for
             the
             natural
             gifts
             he
             bestoweth
             vpon
             men
             .
             If
             you
             regard
             the
             excellencie
             of
             the
             gifts
             ,
             why
             shuld
             they
             not
             be
             accounted
             of
             proportionably
             in
             the
             Image
             ,
             which
             is
             man
             ,
             as
             they
             are
             in
             the
             substāce
             and
             patterne
             ,
             which
             is
             God
             ?
             But
             in
             him
             those
             properties
             ,
             the
             resemblance
             wherof
             you
             call
             naturall
             in
             man
             ,
             are
             of
             as
             great
             excellencie
             as
             the
             other
             ,
             which
             in
             man
             you
             tearme
             supernaturall
             ;
             yea
             ,
             which
             is
             more
             ;
             though
             in
             God
             ,
             his
             nature
             and
             his
             properties
             be
             all
             one
             ,
             yet
             in
             man
             the
             naturall
             qualities
             are
             the
             more
             principall
             ,
             &
             the
             other
             as
             it
             were
             but
             adiuncts
             therunto
             .
             The
             natural
             parts
             of
             the
             soule
             ,
             that
             I
             may
             so
             speak
             ,
             are
             the
             vnderstanding
             and
             the
             wil
             ;
             all
             gifts
             and
             graces
             whatsoeuer
             ,
             are
             but
             qualities
             belonging
             to
             these
             two
             ,
             which
             are
             the
             verie
             substance
             of
             the
             soule
             .
             Further
             ,
             there
             is
             no
             reason
             why
             any
             religious
             worship
             should
             be
             performed
             to
             man
             ,
             by
             reason
             of
             these
             qualities
             ,
             because
             none
             was
             due
             to
             him
             
             before
             his
             fall
             ,
             when
             he
             had
             these
             :
             else
             should
             Adam
             haue
             bin
             worshipped
             by
             Eue
             ,
             with
             religious
             worship
             ,
             and
             she
             by
             him
             ;
             For
             each
             of
             them
             had
             the
             Image
             of
             God
             ,
             according
             to
             the
             nature
             of
             such
             creatures
             ,
             entire
             and
             perfect
             ;
             and
             if
             we
             beleeue
             your
             Popish
             doctrine
             ,
             they
             had
             those
             qualities
             by
             an
             especiall
             grace
             of
             God
             aboue
             nature
             .
             Moreouer
             what
             reason
             can
             you
             giue
             ,
             why
             Angels
             shuld
             not
             performe
             religious
             worship
             to
             the
             Saints
             departed
             ,
             and
             both
             they
             and
             the
             same
             Saints
             to
             those
             men
             liuing
             here
             on
             the
             earth
             ,
             who
             haue
             receiued
             those
             supernatural
             qualities
             from
             God
             ,
             for
             which
             religious
             worship
             is
             due
             to
             them
             ,
             on
             whom
             they
             are
             bestowed
             ?
             Therfore
             this
             distinction
             of
             religious
             and
             ciuill
             worship
             ,
             is
             a
             meere
             deuise
             ,
             without
             any
             ground
             of
             true
             reason
             ;
             and
             all
             religious
             worship
             is
             due
             to
             God
             ,
             ciuill
             worshippe
             only
             belongs
             to
             men
             .
          
           
             That
             respectiue
             worship
             is
             no
             other
             but
             ciuill
             ;
             as
             it
             may
             easily
             appeare
             ,
             because
             it
             may
             be
             ,
             and
             must
             be
             giuen
             euen
             to
             profane
             and
             reprobat
             men
             ,
             if
             any
             such
             be
             imployed
             by
             God
             in
             gouernment
             ouer
             vs.
             For
             howsoeuer
             the
             outward
             manner
             of
             the
             honor
             we
             giue
             to
             Princes
             ,
             and
             Magistrates
             ,
             depends
             vpon
             the
             Lawes
             and
             Customes
             of
             the
             Countries
             ,
             wherin
             we
             liue
             ;
             yet
             the
             duty
             of
             honoring
             them
             ,
             lies
             vpon
             vs
             in
             conscience
             to
             be
             performed
             ,
             because
             they
             are
             Gods
             Lieutenants
             and
             Stewards
             .
          
           
             This
             worship
             if
             you
             accounted
             it
             ciuill
             ,
             you
             might
             giue
             to
             whom
             you
             thought
             good
             ,
             and
             should
             not
             be
             condemned
             of
             vs
             for
             Idolatry
             ,
             but
             for
             follie
             ,
             though
             you
             gaue
             it
             to
             Images
             .
             Yet
             such
             follie
             ,
             as
             the
             Gentiles
             are
             not
             guiltie
             of
             ,
             who
             neuer
             vsed
             such
             reuerence
             to
             the
             statues
             of
             any
             famous
             men
             ,
             but
             where
             first
             they
             had
             an
             opinion
             of
             some
             diuine
             nature
             .
          
           
             I
             maruell
             how
             you
             could
             perswade
             your selfe
             to
             write
             so
             vntruly
             ,
             that
             the
             honor
             you
             giue
             to
             Images
             ,
             is
             meaner
             then
             the
             former
             ;
             and
             that
             you
             would
             craftilie
             deceiue
             the
             ignorant
             ,
             as
             if
             taking
             off
             your
             hat
             ,
             and
             bowing
             your
             knee
             were
             al
             the
             honor
             you
             giue
             them
             .
             Why
             did
             you
             not
             then
             refute
             Thomas
             ,
             whom
             M.
             Perkins
             brings
             in
             speaking
             thus
             .
             l
             
               Seeing
               the
               Crosse
               doth
               represent
               Christ
               ,
               who
               died
               vpon
               the
               Crosse
               ,
               and
               is
               to
               
               be
               worshipped
               with
               diuine
               honor
               ;
               it
               followeth
               that
               the
               Crosse
               is
               to
               be
               worshipped
               so
               too
               .
            
             Did
             you
             neuer
             read
             that
             of
             
               Bellarmine
               ,
               let
               this
            
             (
             saith
             he
             )
             m
             
               be
               one
               preposition
               ,
               that
               the
               Images
               of
               Christ
               and
               the
               Saints
               are
               to
               be
               worshipped
               not
               only
               by
               accident
               and
               vnproperly
            
             (
             this
             is
             your
             dependent
             and
             respectiue
             worshippe
             which
             you
             say
             is
             all
             you
             allow
             vnto
             Images
             )
             
               but
               also
               properly
               ,
               so
               that
               the
            
             n
             
               worship
               rest
               in
               the
               Image
               ,
               not
               only
               as
            
             o
             
               it
               is
               insteed
               of
               the
               party
               ;
               whose
               Image
               it
               is
               ?
            
          
           
             Will
             you
             heare
             a
             third
             speake
             yet
             more
             plainly
             ?
             
               It
               is
               the
               constant
               opinion
               of
               Diuines
            
             (
             saith
             p
             
               Azorius
               )
               that
               the
               Image
               is
               to
               be
               worshipped
               with
               the
               same
               worship
               and
               honor
               ,
               with
               which
               he
               is
               worshipped
               whose
               Image
               it
               is
               .
            
             Belike
             you
             are
             no
             diuine
             ,
             or
             else
             you
             would
             acknowledge
             another
             manner
             of
             worship
             due
             to
             Images
             .
          
           
             Let
             vs
             heare
             another
             Iesuite
             .
             
               The
               old
               Schoole-men
            
             (
             saith
             q
             
               Vasquez
               )
               absolutly
               affirme
               that
               the
               Images
               of
               Christ
               are
               to
               be
               worshipped
               with
               diuine
               worship
               .
            
             Now
             for
             the
             particular
             worship
             ,
             r
             the
             Councell
             of
             Trent
             ,
             as
             craftie
             and
             warie
             as
             it
             was
             ,
             saith
             more
             then
             you
             do
             ,
             that
             
               you
               fall
               downe
               before
               Images
               ,
               and
               kisse
               them
               .
            
             But
             who
             knoweth
             not
             ,
             that
             you
             performe
             all
             outward
             worship
             to
             them
             ;
             
               you
               perfume
               them
               with
               incense
               ,
               though
               they
               cannot
               smell
               ;
               you
               set
               vp
               lights
               before
               them
               ,
               though
               they
               cannot
               see
               .
            
             (
             and
             yet
             it
             is
             hard
             to
             say
             whether
             you
             or
             they
             be
             the
             blinder
             .
             )
             
               You
               kisse
               them
               ,
               you
               kneele
               downe
               to
               them
               ,
               you
               lye
               prostrate
               on
               the
               ground
               before
               them
               ,
               you
               pray
               ,
               sing
               ,
               and
               say
               your
               speciall
               seruices
               before
               them
            
             ;
             How
             could
             you
             do
             more
             outward
             worship
             to
             our
             Sauiour
             Iesus
             Christ
             ,
             then
             you
             doe
             to
             these
             babies
             ,
             and
             puppets
             ?
          
           
             Was
             it
             not
             more
             then
             need
             thinke
             you
             ,
             that
             the
             Lord
             of
             heauen
             and
             earth
             ,
             should
             in
             the
             very
             heate
             of
             his
             iealousie
             ,
             make
             a
             law
             against
             such
             abhominations
             ?
             we
             may
             well
             see
             it
             was
             not
             for
             nothing
             ,
             that
             hee
             threatens
             so
             long
             a
             continuance
             of
             his
             heauie
             wrath
             vpon
             the
             breakers
             of
             the
             second
             Commaundement
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Againe
             ,
             the
             brasen
             serpent
             was
             a
             type
             or
             image
             of
             Christ
             crucified
             ,
             Ioh.
             3.
             14.
             appointed
             by
             God
             himselfe
             :
             
             yet
             when
             the
             people
             burned
             incense
             to
             it
             ,
             2.
             
             King.
             18.
             4.
             
             Hezekias
             brake
             it
             in
             pieces
             ,
             and
             is
             therefore
             commended
             .
             And
             when
             the
             diuell
             bad
             our
             Sauiour
             Christ
             ,
             but
             to
             bow
             downe
             the
             knee
             vnto
             him
             ,
             and
             he
             would
             giue
             him
             the
             whole
             world
             :
             Christ
             reiects
             his
             offer
             ,
             saying
             ,
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               onely
               shalt
               thou
               serue
               .
            
             Matth.
             4.
             10.
             
             Againe
             ,
             it
             is
             lawfull
             for
             one
             man
             to
             worship
             another
             with
             ciuill
             worship
             ,
             but
             to
             worship
             man
             with
             religious
             honor
             is
             vnlawfull
             .
             For
             all
             religious
             worship
             is
             prescribed
             in
             the
             first
             table
             :
             and
             the
             honour
             due
             to
             man
             is
             onely
             prescribed
             in
             the
             second
             table
             and
             the
             first
             commaundement
             therof
             ,
             
               Honor
               thy
               father
            
             ,
             which
             honour
             is
             therefore
             ciuill
             and
             not
             religious
             .
             Now
             the
             meanest
             man
             that
             can
             bee
             ,
             is
             a
             more
             excellent
             image
             of
             God
             then
             all
             the
             images
             of
             God
             or
             of
             Saints
             that
             are
             deuised
             by
             men
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             let
             vs
             go
             on
             vvith
             M.
             Perkins
             his
             argument
             :
             His
             second
             is
             ;
             the
             brasen
             Serpent
             was
             an
             Image
             of
             Christ
             crucified
             ,
             appointed
             by
             God
             :
             yet
             vvhen
             the
             children
             of
             Israell
             burned
             incense
             vnto
             it
             ,
             Ezechias
             brake
             it
             in
             
             peeces
             .
          
           
             Ans.
             So
             when
             Christians
             generally
             giue
             godly
             honour
             to
             Images
             ,
             as
             those
             Israelits
             did
             to
             the
             Serpent
             ,
             let
             them
             also
             be
             broken
             by
             their
             lavvfull
             superiour
             ,
             if
             no
             better
             remedie
             may
             be
             found
             :
             But
             as
             that
             very
             brasen
             Serpent
             duly
             vvorshipped
             many
             hundred
             yeeres
             by
             the
             same
             people
             before
             they
             fell
             to
             Idolatrie
             (
             as
             witnesseth
             S.
             Augustine
             ,
             vvhere
             he
             reckoneth
             the
             brazen
             Serpent
             ,
             among
             those
             signes
             vvhich
             are
             vvorthie
             of
             religious
             vvorship
             )
             so
             good
             Christians
             ,
             may
             worship
             all
             sorts
             of
             holy
             Pictures
             ,
             so
             they
             thinke
             no
             God
             to
             dwell
             in
             them
             ,
             nor
             put
             any
             trust
             in
             the
             Pictures
             ,
             but
             vse
             them
             only
             to
             stirre
             vp
             deuotion
             ,
             to
             keepe
             their
             minds
             from
             wandering
             after
             their
             domesticall
             affaires
             ,
             and
             to
             conserue
             the
             memory
             of
             Gods
             happy
             seruants
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             By
             
               godly
               honor
            
             English
             men
             vnderstand
             ,
             not
             that
             which
             is
             proper
             to
             God
             ,
             but
             that
             which
             is
             agreeable
             to
             the
             will
             of
             God.
             If
             to
             burne
             Incense
             to
             the
             brazen
             Serpent
             ,
             were
             to
             giue
             it
             diuine
             honour
             ,
             your
             Images
             are
             ordinarily
             worshipped
             with
             diuine
             honor
             .
             Besides
             s
             this
             brazen
             Serpent
             was
             an
             
             Image
             of
             Christ
             crucified
             ,
             and
             therefore
             by
             your
             Diuinitie
             ,
             might
             and
             ought
             to
             be
             worshipped
             with
             diuine
             honour
             ,
             as
             Christ
             himselfe
             .
             Yet
             Hezekiah
             brake
             it
             downe
             ;
             that
             is
             the
             Magistrate
             :
             it
             is
             pittie
             he
             lacked
             you
             to
             haue
             aduised
             him
             of
             some
             better
             remedie
             .
             But
             t
             Augustine
             commends
             him
             for
             it
             ,
             as
             u
             
               hauing
               in
               it
               done
               a
               speciall
               seruice
               to
               God
               ,
               with
               great
               commendation
               of
               piety
               .
            
             But
             what
             speake
             I
             of
             Augustine
             ?
             doth
             not
             the
             x
             holy
             Ghost
             reckon
             it
             amongst
             the
             actions
             of
             his
             vpright
             walking
             in
             the
             sight
             of
             God
             ,
             according
             to
             all
             that
             Dauid
             his
             Father
             had
             done
             ?
             Doth
             he
             not
             ioyne
             it
             
               with
               taking
               away
               the
               high
               places
               ,
               breaking
               the
               Images
               ,
               and
               cutting
               downe
               the
               groues
               ,
            
             actions
             precisely
             commaunded
             by
             God
             himselfe
             ?
          
           
             The
             brazen
             Serpent
             was
             neuer
             worshipped
             by
             the
             people
             ,
             but
             Idolatrously
             ,
             namely
             with
             Incense
             burned
             to
             it
             .
             
               Vnto
               those
               daies
            
             (
             saith
             the
             y
             holy
             Ghost
             ,
             speaking
             of
             Hezechiahs
             time
             )
             
               the
               children
               of
               Israel
               did
               burne
               Incense
               to
               it
            
             ;
             As
             for
             z
             Augustine
             ,
             he
             giueth
             no
             suspition
             of
             any
             such
             thing
             .
             All
             he
             saith
             is
             this
             ,
             that
             
               such
               things
               as
               God
               hath
               appointed
               to
               signifie
               some
               action
               of
               his
               person
               ,
            
             a
             
               may
               haue
               honor
               ,
               as
               things
               vsed
               to
               religion
               .
            
             What
             honor
             is
             this
             ,
             but
             a
             reuerend
             estimation
             according
             to
             the
             vse
             ,
             to
             which
             they
             are
             applied
             by
             the
             commaundement
             of
             God
             ?
             which
             may
             appeare
             ,
             because
             he
             ioynes
             with
             the
             brazen
             Serpent
             ,
             b
             the
             writings
             that
             God
             ordeined
             to
             the
             like
             purpose
             :
             viz.
             the
             Scriptures
             ,
             which
             are
             inded
             to
             be
             reuerently
             accounted
             of
             ,
             but
             cannot
             be
             worshipped
             without
             Idolatrie
             .
          
           
             The
             common
             sort
             of
             Papists
             do
             put
             as
             great
             trust
             in
             their
             Idols
             ,
             as
             euer
             the
             Heathen
             did
             in
             theirs
             .
             Doe
             you
             not
             teach
             them
             to
             pray
             to
             the
             Crosse
             ,
             c
             
               All
               haile
               our
               only
               hope
            
             ?
             To
             entreate
             of
             the
             Crosse
             ,
             that
             it
             d
             
               would
               encrease
               righteousnes
               in
               the
               godly
               ,
               and
               giue
               pardon
               to
               the
               guilty
               ?
            
             Neither
             may
             it
             be
             shifted
             off
             ,
             with
             saying
             that
             this
             belongeth
             to
             Christs
             Passion
             ,
             and
             not
             to
             the
             Crosse.
             For
             e
             
               Thomas
               Aquinas
            
             proueth
             by
             that
             Hymne
             of
             the
             Church
             ,
             that
             
               the
               very
               Crosse
               is
               to
               be
               worshipped
               with
               diuine
               worship
               ,
               and
               hope
               of
               saluation
               to
               be
               placed
               in
               it
               .
            
             Thus
             he
             reasoneth
             ;
             
               we
               must
               giue
               diuine
               worship
               to
               that
               ,
               in
               
               which
               we
               place
               the
               hope
               of
               our
               saluation
               .
               But
               we
               place
               the
               hope
               of
               our
               saluation
               in
               the
               Crosse.
            
             This
             Assumption
             he
             proueth
             by
             the
             authority
             of
             that
             Hymne
             :
             whereupon
             he
             infers
             his
             conclusion
             .
             
               Therefore
               the
               Crosse
               of
               Christ
               is
               to
               be
               adored
               with
               diuine
               worship
               :
            
             Is
             not
             the
             chiefe
             vse
             of
             your
             Images
             ,
             to
             please
             God
             ,
             and
             to
             do
             seruice
             to
             them
             ,
             whose
             Images
             they
             are
             ,
             by
             worshipping
             of
             them
             ?
             Did
             I
             not
             shew
             a
             little
             before
             out
             of
             Bellarmine
             and
             other
             ,
             that
             the
             Image
             must
             haue
             the
             honour
             due
             to
             the
             partie
             ,
             whose
             Image
             it
             is
             ?
             yea
             that
             f
             
             the
             honour
             must
             rest
             in
             the
             Image
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Novv
             to
             the
             third
             argument
             ,
             vvhich
             is
             iolly
             and
             vvorthy
             the
             vvild-wit
             of
             a
             mad-minister
             .
             Christ
             vvould
             not
             so
             much
             as
             bovv
             his
             knee
             vnto
             the
             diuell
             ,
             although
             he
             vvould
             haue
             giuen
             him
             the
             vvhole
             vvorld
             for
             doing
             of
             it
             .
             Therfore
             we
             must
             not
             adore
             Images
             ;
             true
             ,
             if
             the
             Image
             were
             Master
             Bezas
             ensigne
             ,
             or
             of
             their
             Master
             the
             diuell
             ,
             or
             any
             of
             his
             hel-hounds
             .
          
           
             Our
             Sauiours
             refusing
             to
             bow
             his
             knee
             to
             the
             Diuell
             ,
             is
             not
             brought
             to
             proue
             the
             vnlawfulnes
             of
             worshipping
             Images
             ,
             (
             and
             yet
             some
             of
             your
             saincts
             are
             not
             much
             better
             then
             
               Thomas
               Becket
            
             )
             but
             to
             shew
             that
             bowing
             the
             knee
             is
             a
             worship
             ,
             how
             light
             soeuer
             you
             accompt
             of
             it
             ,
             forbidden
             by
             God
             himselfe
             vnder
             the
             name
             of
             worship
             to
             be
             giuen
             to
             any
             but
             himselfe
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             M.
             Perkins
             his
             fourth
             reason
             :
             A
             man
             (
             saith
             he
             )
             may
             be
             vvorshipped
             vvith
             ciuill
             honor
             ;
             not
             vvith
             religious
             ,
             which
             is
             vvholy
             prescribed
             in
             the
             first
             Table
             ,
             and
             yet
             the
             meanest
             man
             is
             a
             more
             excellent
             Image
             of
             God
             ,
             than
             any
             painted
             one
             .
          
           
             Ans.
             A
             man
             may
             be
             worshipped
             vvith
             religious
             honor
             ,
             in
             respect
             of
             his
             supernaturall
             gifts
             asvvell
             as
             vvith
             ciuill
             honour
             of
             his
             naturall
             properties
             ,
             as
             hath
             bin
             before
             declared
             :
             and
             no
             other
             religious
             honor
             is
             either
             
             prescribed
             or
             proscribed
             in
             the
             first
             Table
             ,
             then
             such
             only
             as
             is
             proper
             to
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             You
             should
             haue
             answered
             his
             proofe
             as
             well
             as
             you
             denie
             his
             proposition
             .
             Master
             Perkins
             holds
             ,
             that
             all
             religious
             worship
             is
             proper
             to
             God
             ,
             and
             therefore
             conteined
             in
             the
             first
             Table
             :
             you
             answere
             ,
             that
             no
             religious
             honor
             is
             prescribed
             ,
             or
             proscribed
             (
             was
             it
             you
             that
             found
             fault
             with
             Master
             Perkins
             ryming
             ?
             )
             in
             the
             first
             table
             ,
             but
             such
             only
             as
             is
             proper
             to
             God.
             Your
             aduersarie
             graunteth
             as
             much
             ,
             and
             addes
             ,
             that
             all
             religious
             honor
             is
             proper
             to
             him
             .
             
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             (
             saith
             he
             )
             Thomas
             of
             VVatering
             holds
             ,
             that
             the
             Crucifixe
             is
             to
             be
             
             adored
             vvith
             the
             same
             honor
             that
             Christ
             is
             .
             Leauing
             Thomas
             of
             VVatering
             and
             of
             VVapping
             to
             them
             that
             deserue
             it
             :
             I
             ansvvere
             to
             the
             place
             of
             
             S.
             Thomas
             of
             Aquine
             ,
             that
             he
             speaketh
             (
             like
             a
             most
             learned
             Philosopher
             and
             diuine
             )
             very
             profoundly
             ;
             that
             the
             Image
             may
             be
             considered
             in
             it selfe
             ,
             and
             so
             he
             saith
             ,
             it
             is
             not
             to
             be
             vvorshipped
             at
             all
             :
             or
             as
             it
             doth
             conuey
             our
             mind
             vnto
             that
             vvhich
             it
             doth
             represent
             :
             and
             so
             because
             there
             is
             but
             one
             and
             the
             same
             motion
             of
             our
             vnderstanding
             and
             vvill
             towards
             Christ
             and
             the
             Crucifixe
             :
             vve
             doe
             adore
             them
             both
             at
             once
             with
             the
             same
             act
             of
             adoration
             ,
             but
             in
             a
             farre
             different
             degree
             :
             for
             Christ
             vve
             adore
             properly
             as
             the
             true
             God
             ,
             but
             the
             Crucifixe
             accidentally
             as
             a
             thing
             ioyned
             with
             Christ.
             Euen
             as
             (
             saith
             he
             expounding
             himselfe
             )
             art
             .
             4.
             when
             one
             doth
             his
             homage
             vnto
             the
             King
             ,
             he
             vvorshippeth
             vvithall
             his
             purple
             garment
             ,
             not
             that
             any
             worship
             is
             due
             to
             the
             robe
             ,
             but
             the
             whole
             is
             giuen
             vnto
             the
             person
             ,
             which
             cannot
             be
             separated
             from
             that
             which
             is
             so
             closely
             ioyned
             to
             the
             person
             :
             Euen
             so
             the
             diuine
             person
             of
             Christ
             is
             properly
             adored
             ,
             but
             improperly
             all
             things
             conceiued
             together
             vvith
             it
             ,
             are
             said
             also
             by
             that
             deep
             Doctor
             to
             be
             adored
             .
             
               He
               that
               hath
               care
               of
               hearing
               ,
               let
               him
               heare
               :
            
             for
             our
             purpose
             it
             sufficeth
             to
             knovv
             ,
             that
             he
             assignes
             very
             small
             vvorship
             to
             themselues
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             
               Thomas
               of
               waterings
            
             is
             the
             old
             english
             name
             of
             
               Thomas
               de
               Aquino
            
             ;
             the
             place
             may
             so
             be
             called
             ,
             because
             of
             some
             Chappell
             or
             religious
             house
             built
             there
             in
             honor
             of
             him
             .
             It
             was
             not
             Master
             Perkins
             intent
             nor
             his
             veine
             to
             disgrace
             Thomas
             by
             that
             name
             ,
             though
             he
             do
             not
             acknowledge
             any
             such
             sainctship
             belonging
             to
             him
             .
          
           
             In
             your
             answere
             ,
             first
             you
             graunt
             ,
             that
             g
             Thomas
             saith
             ,
             
               We
               must
               worship
               the
               crosse
               of
               Christ
               with
               diuine
               worship
               .
            
             Therefore
             you
             graunt
             as
             much
             as
             Master
             Perkins
             affirmes
             ,
             and
             thereby
             prooue
             that
             to
             be
             false
             ,
             which
             before
             you
             deliuered
             ,
             
               that
               the
               worship
               you
               giue
               to
               Images
               ,
               is
               very
               small
               :
            
             for
             you
             worship
             some
             of
             them
             by
             your
             owne
             confession
             ,
             with
             diuine
             worship
             .
             It
             appeareth
             also
             by
             this
             answere
             ,
             that
             your
             Images
             are
             not
             only
             to
             stirre
             vp
             deuotion
             &c.
             but
             to
             be
             worshipt
             too
             .
             Secondly
             I
             would
             faine
             know
             how
             this
             doctrine
             of
             Thomas
             can
             agree
             with
             that
             of
             Bellarmine
             ,
             who
             will
             haue
             the
             honor
             to
             rest
             in
             the
             Image
             ,
             and
             not
             to
             be
             only
             accidentall
             ,
             and
             vnproper
             ?
             Thirdly
             ,
             this
             distinction
             doth
             in
             no
             sort
             satisfie
             vs
             ,
             who
             denie
             that
             an
             Image
             may
             be
             worshipped
             in
             any
             respect
             whatsoeuer
             .
             To
             the
             proofe
             out
             of
             h
             Aristotle
             I
             answer
             more
             particularly
             ,
             that
             Thomas
             presupposeth
             that
             which
             we
             deny
             ,
             
             that
             it
             is
             lawfull
             to
             haue
             such
             an
             Image
             to
             such
             purposes
             .
             Besides
             ,
             if
             all
             he
             say
             be
             graunted
             him
             ,
             he
             doth
             not
             prooue
             that
             it
             is
             lawfull
             to
             intend
             worship
             to
             the
             Image
             ,
             but
             that
             the
             worship
             performed
             to
             the
             partie
             whose
             Image
             it
             is
             ,
             by
             occasion
             of
             the
             Image
             ,
             is
             also
             giuen
             to
             the
             Image
             ,
             though
             to
             the
             one
             principally
             ,
             to
             the
             other
             but
             accidentally
             .
             Lastly
             to
             the
             similitude
             I
             say
             ,
             it
             is
             not
             true
             that
             he
             which
             doth
             his
             homage
             to
             the
             king
             doth
             worship
             his
             purple
             garment
             ,
             because
             it
             is
             no
             part
             of
             him
             ;
             neither
             should
             he
             that
             had
             worshipt
             Christ
             hanging
             on
             the
             Crosse
             at
             the
             time
             of
             his
             passion
             ,
             haue
             worshipped
             the
             Crosse
             together
             with
             Christ
             ,
             no
             more
             then
             he
             that
             worships
             the
             king
             being
             on
             horseback
             ,
             worships
             the
             horse
             on
             which
             he
             rides
             .
             Indeede
             he
             that
             worships
             Christ
             ,
             worships
             him
             God
             and
             man
             (
             though
             the
             worship
             be
             done
             to
             him
             only
             in
             respect
             of
             his
             Godhead
             )
             but
             the
             reason
             is
             ,
             that
             Chrst
             is
             as
             well
             man
             as
             God.
             There
             is
             no
             such
             coniunction
             betwixt
             the
             Image
             ,
             and
             the
             partie
             whose
             image
             it
             is
             ,
             and
             therefore
             for
             our
             purpose
             it
             sufficeth
             to
             know
             ,
             that
             how
             small
             honor
             soeuer
             he
             or
             you
             assigne
             to
             the
             Images
             themselues
             ,
             if
             it
             be
             religious
             it
             is
             Idolatrous
             ,
             if
             ciuill
             ,
             ridiculous
             .
          
           
             But
             what
             should
             I
             spend
             time
             in
             refuting
             this
             distinction
             of
             Thomas
             ,
             when
             as
             one
             of
             your
             owne
             Schoolemen
             hath
             done
             it
             i
             long
             ago
             :
             our
             Countreyman
             k
             Holcot
             hauing
             propounded
             the
             question
             ,
             whether
             it
             be
             lawfull
             for
             Christians
             to
             adore
             any
             Images
             ,
             and
             hauing
             proued
             it
             vnlawfull
             ,
             as
             by
             other
             reasons
             ,
             so
             by
             the
             second
             Commaundement
             ,
             obiects
             against
             himselfe
             out
             of
             Thomas
             in
             this
             sort
             .
             
               To
               this
               question
            
             (
             saith
             he
             )
             
               Thomas
               answereth
               ,
               That
               an
               Image
               may
               be
               considered
               two
               waies
               ,
               either
               as
               it
               is
               an
               Image
               ,
               and
               so
               no
               honor
               is
               due
               vnto
               it
               ,
               as
               none
               is
               due
               to
               wood
               or
               stone
               :
               otherwise
               it
               may
               be
               considered
               ,
               as
               there
               is
               the
               same
               motion
               to
               the
               Image
               ,
               and
               to
               that
               ,
               whose
               Image
               it
               is
               ,
               and
               so
               the
               same
               honor
               is
               due
               to
               the
               Image
               ,
               and
               to
               him
               ,
               whose
               Image
               it
               is
               .
               But
               against
               this
               answere
            
             (
             saith
             
               Holcot
               )
               I
               obiect
               ,
               first
               thus
               ,
               Diuine
               honor
               is
               due
               to
               God
               only
               ,
               But
               no
               Image
               is
               God
               ,
               Therefore
               such
               honor
               is
               due
               to
               no
               Image
               .
               Therefore
               it
               implies
               a
               contradiction
               ,
               to
               say
               ,
               that
               diuine
               honor
               is
               due
               to
               God
               only
               ,
               and
               yet
               that
               it
               is
               due
               to
               the
               Image
               of
               Christ
               ,
               and
               to
               Christ.
               
               Beside
               ,
               if
               the
               same
               honour
               be
               due
               to
               the
               image
               of
               Christ
               ,
               and
               to
               Christ
               ,
               the
               same
               honor
               is
               due
               also
               to
               a
               stone
               and
               to
               Christ
               ,
               and
               by
               consequence
               ,
               the
               same
               honour
               is
               due
               to
               Christ
               ,
               and
               to
               a
               creature
               ,
               which
               is
               not
               to
               be
               beleeued
               .
               Againe
               ,
               he
               that
               worships
               any
               thing
               with
               diuine
               honour
               ,
               confesseth
               it
               to
               be
               God.
               Therefore
               if
               any
               man
               might
               lawfully
               giue
               diuine
               honor
               to
               the
               image
               of
               Christ
               ,
               he
               might
               lawfully
               protest
               ,
               and
               confesse
               something
               that
               is
               not
               God
               ,
               to
               be
               God.
               Therefore
            
             (
             saith
             Holcot
             in
             his
             conclusion
             )
             
               It
               may
               otherwise
               be
               said
               .
               That
               no
               adoration
               is
               due
               to
               an
               Image
               ,
               and
               that
               it
               is
               not
               lawfull
               to
               adore
               any
               Image
               .
               For
               true
               adoration
               is
               in
               spirit
               and
               deuotion
               ,
               and
               in
               the
               highest
               degree
               of
               loue
               ;
               and
               this
               we
               may
               not
               direct
               to
               any
               creature
               .
            
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             Augustine
             ,
             and
             long
             after
             him
             Gregorie
             ,
             in
             plaine
             tearmes
             denieth
             Images
             to
             be
             adored
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             Lastly
             M.
             P.
             ●●ins
             saith
             ,
             without
             quoting
             any
             place
             that
             Augustine
             and
             Gregorie
             in
             plainetearmes
             deny
             Images
             to
             be
             adored
             ;
             and
             so
             do
             we
             too
             ,
             taking
             adoring
             as
             they
             do
             for
             the
             vvorship
             that
             is
             proper
             to
             God.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             The
             places
             alleaged
             being
             vnknowne
             to
             you
             ,
             your
             answere
             must
             needes
             bee
             made
             by
             gesse
             ;
             and
             indeede
             agrees
             not
             with
             either
             of
             them
             ,
             which
             Master
             Perkins
             quotes
             :
             for
             l
             he
             quotes
             both
             particularly
             ,
             though
             you
             denie
             it
             .
             m
             Austin
             speakes
             of
             the
             Idols
             of
             the
             Gentiles
             ;
             and
             I
             hope
             you
             will
             not
             allow
             them
             any
             kinde
             of
             worship
             ,
             not
             onely
             not
             adoration
             .
             Master
             Perkins
             truly
             holding
             all
             your
             Images
             that
             you
             worship
             to
             be
             Idols
             also
             ,
             condemnes
             the
             adoring
             of
             them
             by
             that
             place
             of
             Austin
             ,
             though
             it
             be
             intended
             specially
             against
             the
             Idols
             of
             the
             Heathen
             .
          
           
             n
             Gregories
             testimonie
             ,
             in
             the
             place
             quoted
             by
             Master
             Perkins
             ,
             allowes
             no
             further
             vse
             of
             any
             Images
             ,
             than
             to
             bee
             Lay
             mens
             books
             .
             
               They
               are
               not
               set
               vp
               in
               the
               Churches
            
             (
             saith
             he
             )
             
               to
               be
               adored
               ,
               but
               onely
               to
               instruct
               the
               mindes
               of
               the
               ignorant
               .
            
             If
             they
             were
             set
             vp
             to
             be
             worshipped
             with
             any
             kinde
             of
             worship
             ,
             how
             is
             this
             speech
             of
             Gregories
             true
             ?
             But
             indeede
             there
             was
             no
             religious
             worship
             but
             adoration
             knowne
             in
             Gregories
             time
             ,
             and
             that
             was
             proper
             to
             God
             ,
             as
             religion
             it selfe
             is
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             The
             Papists
             defend
             their
             opinions
             by
             these
             reasons
             ,
             I.
             Psalm
             .
             
               99.
               5.
               
               Cast
               downe
               your selues
               before
               his
            
             
             
               footestoole
               .
               Answ.
            
             The
             wordes
             are
             thus
             to
             bee
             read
             ,
             
               Bowe
               at
               his
               footestoole
            
             :
             that
             is
             ,
             at
             the
             Arke
             and
             Mercie-seat
             ,
             for
             there
             hee
             hath
             made
             a
             promise
             of
             his
             presence
             :
             the
             words
             therefore
             say
             not
             ,
             
               bow
               to
               the
               Arke
            
             ,
             but
             to
             God
             at
             the
             Arke
             .
          
           
             The
             first
             reason
             by
             him
             proposed
             is
             this
             Psalme
             98.
             
             
               Cast
               dovvne
               your selues
               before
               his
               sootes●oole
               ,
            
             vvhich
             vvas
             the
             Arke
             :
             novv
             if
             the
             Arke
             vvere
             to
             be
             vvorshipped
             ,
             because
             it
             represented
             Gods
             foot-stoole
             ,
             much
             more
             may
             the
             Image
             be
             vvorshipped
             .
             M.
             Perkins
             ansvvereth
             ,
             that
             the
             vvords
             must
             be
             englished
             thus
             ,
             Bo●
             at
             or
             before
             
               the
               Arke
            
             ,
             notto
             the
             Arke
             ,
             but
             to
             God
             before
             the
             Arke
             .
          
           
             Reply
             .
             If
             it
             were
             so
             ,
             yet
             must
             they
             admit
             that
             wee
             must
             kneele
             ,
             at
             or
             before
             Images
             ,
             so
             we
             kneele
             to
             honour
             or
             pray
             to
             God
             :
             against
             which
             ,
             some
             of
             their
             Preachers
             do
             crielike
             mad-men
             :
             but
             the
             Hebre●
             phrase
             carryeth
             ,
             that
             wee
             must
             kneele
             to
             the
             arke
             ,
             as
             they
             who
             be
             sk●lfull
             in
             the
             language
             do
             know
             ,
             and
             that
             the
             arke
             was
             worshipped
             of
             the
             Israelites
             is
             otherwise
             very
             euident
             :
             for
             first
             none
             but
             the
             high
             Priest
             might
             come
             into
             the
             place
             where
             it
             was
             :
             and
             it
             was
             carried
             before
             the
             campewith
             great
             solemnitie
             *
             to
             search
             out
             a
             reasting
             place
             for
             the
             whole
             host
             .
             And
             when
             they
             were
             to
             sight
             against
             the
             Philistins
             ,
             *
             they
             had
             great
             confidence
             in
             the
             presence
             of
             the
             arke
             :
             and
             cap.
             6,50000
             .
             of
             the
             Bethsamites
             were
             slaine
             for
             seeing
             the
             arke
             ;
             and
             *
             Oza
             vvas
             by
             God
             smitten
             to
             death
             for
             touching
             the
             arke
             .
             Doth
             not
             all
             this
             conuince
             in
             vvhat
             reuerence
             the
             arke
             vvas
             had
             ,
             euen
             by
             Gods
             owne
             testimonie
             ?
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             first
             reason
             to
             prooue
             the
             worshipping
             of
             Images
             is
             this
             :
             
               
                 If
                 the
                 Arke
                 were
                 to
                 be
                 worshipped
                 ,
                 because
                 it
                 represented
                 Gods
                 footstoole
                 ;
                 much
                 more
                 may
                 the
                 Image
                 be
                 worshipped
                 .
              
               
                 But
                 the
                 Arke
                 was
                 therefore
                 to
                 be
                 worshipped
                 :
              
               
                 Therefore
                 much
                 more
                 may
                 the
                 Image
                 be
                 worshipped
                 .
              
            
          
           
             I
             denie
             your
             whole
             Antecedent
             :
             first
             the
             consequence
             of
             your
             proposition
             :
             For
             it
             doth
             not
             follow
             ,
             that
             we
             may
             worship
             Images
             deuised
             by
             men
             to
             represent
             God
             ,
             because
             we
             may
             worship
             the
             Arke
             ,
             where
             God
             himselfe
             promised
             his
             presence
             ,
             and
             which
             he
             did
             appoint
             as
             an
             assurance
             of
             his
             presence
             .
             If
             you
             can
             shew
             vs
             the
             like
             promise
             to
             your
             Images
             ,
             you
             say
             somewhat
             ;
             else
             nothing
             .
          
           
             Your
             Assumption
             also
             is
             false
             ;
             The
             Arke
             was
             not
             to
             be
             worshipped
             .
             To
             your
             proofe
             Master
             Perkins
             answers
             truly
             ,
             
             that
             the
             Psalme
             doth
             not
             commaund
             worshipping
             of
             the
             Arke
             ,
             but
             worship
             before
             the
             Arke
             .
             You
             replie
             first
             ,
             that
             therefore
             it
             is
             lawfull
             to
             kneele
             before
             Images
             .
             I
             answere
             ,
             your
             consequence
             is
             false
             ,
             because
             your
             Images
             are
             your
             owne
             wicked
             deuices
             ,
             and
             haue
             no
             promise
             of
             Gods
             presence
             :
             therefore
             it
             is
             senselesnes
             to
             kneele
             before
             them
             ,
             not
             madnes
             to
             crie
             out
             against
             such
             follie
             .
          
           
             Your
             second
             replie
             is
             ,
             that
             the
             Hebrew
             phrase
             carrieth
             it
             ,
             that
             we
             must
             kneele
             to
             the
             Arke
             ,
             as
             the
             skilfull
             in
             that
             language
             know
             .
             First
             remember
             ,
             that
             these
             are
             Authors
             in
             the
             ayre
             ,
             as
             you
             answered
             about
             that
             place
             of
             Daniel
             .
             Secondly
             know
             ,
             that
             they
             that
             are
             skilfull
             say
             otherwise
             .
             What
             say
             you
             to
             the
             o
             Chaldee
             Paraphrast
             ,
             who
             expounds
             it
             ;
             
               Worship
               in
               the
               house
               of
               his
               Sanctuarie
            
             ;
             and
             yet
             he
             keepes
             p
             the
             proposition
             that
             is
             in
             the
             Hebrew
             .
             So
             doth
             the
             Latin
             translation
             in
             the
             same
             Psalme
             ,
             where
             the
             same
             proposition
             is
             vsed
             ,
             q
             
               worship
               in
               his
               holy
               mountaine
            
             :
             the
             r
             Chaldee
             hath
             ,
             
               in
               the
               mountaine
               of
               the
               house
               of
               his
               Sanctuarie
               :
            
             the
             s
             Greeke
             ,
             not
             much
             vnlike
             ,
             In
             ,
             or
             
               toward
               his
               holy
               hill
            
             .
             The
             same
             seemes
             to
             haue
             been
             t
             Theodorets
             iudgement
             of
             the
             place
             in
             question
             :
             
               His
               footstoole
               was
               sometimes
               thought
               to
               be
               the
               Temple
               at
               Ierusalem
               ;
               but
               now
               the
               Churches
               ,
               which
               are
               ouer
               all
               the
               earth
               ,
               and
               Sea
               ,
               wherein
               wee
               worship
               the
               most
               holy
               God.
            
             Of
             the
             same
             opinion
             is
             u
             
               Vatablus
               :
               Cast
               downe
               your selues
               before
               his
               footstoole
               ,
            
             that
             is
             (
             as
             hee
             expounds
             himselfe
             in
             his
             note
             there
             )
             
               In
               the
               Temple
               ,
               or
               before
               the
               Arke
               ,
               in
               which
               God
               exhibited
               his
               presence
               .
            
             So
             doth
             x
             Lyra
             interpret
             it
             ,
             who
             was
             a
             Iew
             borne
             ,
             and
             a
             Christian
             by
             profession
             ,
             
               worship
               his
               footstole
               ,
               that
               is
               ,
               before
               his
               footstoole
               .
            
             The
             y
             ordinarie
             ,
             and
             Interlinear
             glosses
             expound
             it
             out
             of
             z
             the
             Fathers
             ,
             of
             Christs
             manhood
             to
             be
             worshipped
             ,
             by
             reason
             of
             the
             hypostatical
             vnion
             of
             it
             with
             the
             Godhead
             ;
             what
             is
             that
             to
             the
             worshipping
             of
             Images
             ?
             For
             the
             further
             auowing
             of
             that
             translation
             ,
             we
             haue
             also
             a
             
               R.
               Dauid
               Kimchis
            
             authoritie
             .
          
           
             Lastly
             ,
             you
             bring
             diuers
             proofes
             ,
             that
             the
             Arke
             was
             had
             in
             great
             reuerence
             ;
             all
             needlesse
             :
             for
             who
             denies
             it
             ?
             Was
             there
             not
             great
             reason
             to
             esteeme
             highly
             of
             that
             ,
             whereby
             
             God
             was
             extraordinarily
             present
             with
             the
             Iewes
             ,
             as
             with
             no
             people
             ,
             nor
             in
             any
             place
             of
             the
             world
             beside
             ?
             What
             then
             ?
             was
             it
             therefore
             worshipped
             by
             the
             Priest
             ,
             when
             he
             went
             in
             once
             a
             yeere
             where
             it
             was
             ?
             Did
             the
             people
             worship
             it
             ,
             when
             it
             was
             carried
             before
             them
             ?
             As
             b
             for
             that
             confidence
             the
             Iewes
             put
             in
             it
             ,
             they
             got
             little
             by
             it
             ,
             because
             they
             superstitiously
             abused
             it
             ,
             against
             Gods
             commandement
             ,
             putting
             trust
             in
             the
             presence
             of
             it
             abroad
             ,
             when
             it
             should
             haue
             been
             in
             the
             Tabernacle
             where
             God
             had
             promised
             his
             presence
             with
             it
             .
             Was
             this
             worship
             to
             the
             Arke
             ,
             which
             the
             Lord
             deliuered
             into
             the
             hands
             of
             the
             Philistins
             ?
             c
             Neither
             were
             those
             50070.
             
             Bethsamites
             slaine
             for
             not
             worshipping
             it
             ,
             but
             for
             presuming
             to
             looke
             into
             it
             ;
             and
             d
             Vzzah
             for
             touching
             it
             ,
             not
             because
             he
             did
             not
             worship
             it
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             this
             may
             be
             added
             the
             authoritie
             of
             S.
             Ierom
             ,
             *
             vvho
             doth
             teach
             that
             it
             vvas
             the
             more
             vvorshipped
             for
             the
             Cherubines
             and
             pictures
             of
             angels
             that
             vvere
             erected
             at
             the
             endes
             of
             it
             ▪
             vvhereby
             he
             declareth
             that
             he
             thought
             Images
             vvorthie
             of
             religious
             vvorship
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Of
             Ieroms
             17.
             
             Epistle
             ,
             alleaged
             by
             Master
             Perkins
             to
             proue
             that
             Rome
             is
             Babylon
             ,
             you
             answere
             thus
             :
             
               Good
               sir
               ,
               if
               S.
               Ierome
               had
               meant
               ,
               that
               that
               Epistle
               should
               haue
               had
               his
               authoritie
               ,
               he
               would
               haue
               set
               it
               out
               in
               his
               owne
               name
               :
               which
               seeing
               he
               thought
               it
               not
               expedient
               ,
               set
               the
               authoritie
               of
               it
               aside
               ,
               and
               vrge
               his
               reasons
               ,
               if
               you
               thinke
               it
               worth
               your
               labour
               ,
               and
               you
               shall
               be
               answered
               .
            
             These
             your
             owne
             words
             shall
             serne
             in
             steed
             of
             answere
             .
             But
             for
             the
             satisfying
             of
             all
             men
             I
             will
             set
             downe
             Ieromes
             words
             ,
             that
             they
             may
             see
             with
             what
             care
             and
             truth
             you
             cite
             the
             testimonies
             of
             the
             ancient
             writers
             .
             
               The
               Iewes
            
             (
             saith
             
               Ierome
               )
               in
               former
               times
            
             e
             
               worshipped
               the
               Holy
               of
               Holies
               ,
               because
               there
               were
               the
               Cherubins
               ,
               and
               the
               Propitiatorie
               ,
               and
               the
               Arke
               of
               the
               Testament
               ,
               Manna
               ,
               Aarons
               Rod
               ,
               and
               the
               golden
               Altar
               .
            
             Doth
             Ierome
             teach
             in
             these
             words
             ,
             that
             the
             Arke
             was
             the
             more
             worshipped
             ,
             for
             the
             Cherubins
             and
             pictures
             of
             Angels
             ,
             that
             were
             erected
             at
             the
             end
             of
             it
             ?
             First
             ,
             he
             makes
             no
             mention
             of
             any
             pictures
             of
             Angels
             ,
             but
             onely
             of
             the
             Cherubins
             .
             Secondly
             ,
             he
             speakes
             not
             of
             worshipping
             the
             Arke
             ,
             but
             the
             Holy
             of
             Holies
             ,
             because
             of
             the
             things
             that
             were
             in
             it
             .
             Thirdly
             ,
             he
             makes
             the
             Propitiatorie
             ,
             Manna
             ,
             Aarons
             Rod
             ,
             
             and
             the
             golden
             Altar
             ,
             causes
             of
             that
             worship
             ,
             as
             well
             as
             the
             Cherubins
             .
             Lastly
             ,
             in
             the
             words
             following
             ,
             he
             counts
             the
             Sepulchre
             of
             our
             Lord
             f
             more
             worthie
             of
             worship
             .
             But
             to
             answere
             plainly
             to
             your
             false
             allegation
             of
             Ieromes
             authoritie
             ;
             what
             an
             indignitie
             were
             it
             to
             the
             Maiestie
             of
             God
             ,
             that
             the
             assurance
             of
             his
             presence
             should
             be
             the
             more
             worshipped
             ,
             because
             of
             the
             Cherubins
             and
             pictures
             of
             Angels
             ,
             that
             were
             erected
             at
             the
             ends
             of
             it
             ;
             which
             also
             ,
             with
             the
             Arke
             it selfe
             ,
             were
             hid
             from
             all
             mens
             sight
             ,
             in
             the
             Holie
             of
             Holies
             ?
             Ierome
             meaneth
             ,
             that
             those
             things
             made
             the
             people
             conceiue
             more
             reuerently
             of
             that
             Holie
             of
             Holies
             ,
             and
             strooke
             them
             with
             a
             kind
             of
             awe
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             this
             vve
             may
             ioyne
             that
             of
             S.
             Paul
             ,
             *
             that
             Jacob
             by
             faith
             adored
             the
             top
             of
             his
             sonne
             Iosephs
             rod
             :
             so
             doth
             the
             Greeke
             text
             of
             S.
             Paul
             say
             ,
             as
             Erasmus
             also
             translateth
             it
             :
             The
             Protestants
             mangle
             the
             text
             pitifully
             ,
             to
             auoyde
             the
             place
             :
             see
             the
             Annotations
             of
             Rhemes
             Testament
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             g
             The
             text
             in
             the
             Greeke
             is
             according
             to
             your
             owne
             editions
             ,
             h
             
               worship
               vpon
               the
               top
               of
               his
               owne
               staffe
               .
            
             So
             doth
             your
             i
             Interlinear
             read
             it
             .
             So
             k
             
               Arias
               Montanus
            
             .
             l
             Erasmus
             notes
             the
             error
             of
             your
             old
             translator
             in
             leauing
             out
             the
             preposition
             ☐
             which
             hee
             himselfe
             interpreteth
             ,
             ad
             ,
             as
             it
             were
             
               to
               ward
               the
               top
            
             .
             The
             m
             Syriak
             translateth
             as
             we
             do
             ,
             
               vpon
               the
               top
               of
               his
               staffe
               .
            
             n
             Pagnine
             thus
             ,
             
               he
               worshipped
               leaning
               vpon
               his
               staffe
               .
            
             o
             Vatablus
             keepeth
             the
             words
             of
             the
             old
             translation
             ,
             but
             he
             expoundeth
             them
             in
             this
             sort
             ,
             Adored
             ,
             that
             is
             (
             saith
             
               Vatablus
               )
               giue
               thankes
               :
               The
               top
               of
               his
               staffe
               ,
               〈◊〉
               toward
               the
               top
               of
               his
               staffe
               ,
            
             that
             is
             ,
             q
             
               Leaning
               vpon
               his
               staffe
               for
               age
               .
            
             r
             Theodoret
             maketh
             the
             adoration
             ciuill
             ,
             to
             figure
             out
             the
             kingdome
             of
             Israel
             in
             the
             tribe
             of
             
               Ephraim
               Iacobs
            
             younger
             sonne
             .
             Your
             s
             Glosse
             saith
             ,
             
               he
               worshipped
               Christ
               by
               whom
               he
               had
               domination
               ,
               and
               a
               scepter
               of
               authoritie
               in
               Aegypt
               :
            
             or
             
               the
               kingdome
               of
               Christ
               ,
               which
               in
               that
               was
               sigured
               to
               be
               ,
               and
               to
               come
               among
               the
               Gentiles
               .
            
             t
             Another
             glosse
             saith
             directly
             ,
             
               he
               worshipped
               God
               ,
               presently
               vpon
               his
               sonne
               Ioseph
               swearing
               .
            
             u
             Lyra
             layeth
             out
             the
             matter
             more
             largely
             ,
             and
             plainly
             after
             this
             manner
             :
             Iacob
             (
             saith
             
               Lyra
               )
               beleeued
               that
               Christ
               should
               be
               buried
               ,
               and
               rise
               againe
               in
               the
               Land
               of
               promise
               :
               therefore
               he
               made
               Ioseph
               sweare
               ,
               that
               he
               would
               cause
               his
               body
               to
               be
               carried
               thither
               .
               After
               he
               had
               sworne
               ,
               he
               worshipped
               
               God
               with
               thankes
               ,
               turning
               himselfe
               towards
               the
               beds
               head
               ,
               according
               to
               the
               translation
               of
               S.
               Ierome
               ;
               as
               it
               appeareth
               Genes
               .
               47.
               
               The
               70.
               translate
               as
               it
               is
               in
               this
               place
               ,
               and
               both
               are
               true
               .
               For
               he
               worshipped
               towards
               the
               beds
               head
               ,
               which
               stood
               west
               ;
               toward
               which
               part
               the
               Iewes
               doe
               worship
               ;
               and
               because
               he
               was
               old
               ,
               he
               had
               a
               staffe
               ,
               vpon
               the
               top
               whereof
               he
               leaned
               ,
               when
               he
               gaue
               thankes
               to
               God.
               Therefore
               we
               must
               not
               conceiue
               ,
               that
               he
               worshipped
               the
               top
               of
               the
               Scepter
               or
               staffe
               ,
               but
               he
               worshipped
               God
               ,
               leaning
               vpon
               the
               staffe
               .
            
             So
             doth
             x
             Theophylact
             expound
             it
             ,
             
               Leaning
               and
               resting
               vpon
               his
               staffe
               for
               age
               .
            
             Though
             he
             doth
             also
             follow
             the
             exposition
             of
             y
             Chrysostome
             concerning
             the
             kingdome
             of
             Israel
             in
             the
             Tribe
             of
             Ephraim
             .
             The
             same
             exposition
             bringeth
             Occumenius
             the
             Greeke
             Scholiast
             ,
             out
             of
             z
             
               Photius
               ,
               vpon
               the
               top
               of
               his
               staffe
               ,
            
             that
             is
             ,
             a
             
               being
               now
               old
            
             ,
             the
             same
             bring
             b
             
               Lombard
               ,
               Thomas
            
             and
             Caietan
             .
          
           
             It
             is
             strange
             ,
             that
             a
             man
             professing
             knowledge
             ,
             should
             speak
             so
             vntruly
             .
             Do
             we
             mangle
             the
             text
             pittifully
             ?
             or
             rather
             do
             not
             you
             slaunder
             vs
             shamefully
             ?
             we
             neither
             take
             away
             ,
             nor
             alter
             any
             word
             ,
             syllable
             ,
             letter
             ,
             or
             accent
             in
             the
             text
             :
             but
             leauing
             that
             whole
             ,
             onlie
             adde
             two
             words
             in
             a
             different
             letter
             ,
             to
             make
             the
             meaning
             more
             plaine
             ;
             and
             that
             by
             c
             Augustines
             authority
             ,
             as
             your
             d
             Rhemists
             confesse
             ,
             and
             as
             I
             haue
             shewed
             with
             the
             allowance
             of
             your
             best
             Interpreters
             ,
             for
             both
             the
             words
             .
             I
             will
             conclude
             with
             that
             of
             
               Ierome
               ;
               in
               this
               place
            
             (
             saith
             e
             he
             )
             
               some
               faine
               without
               cause
               ,
               that
               Iacob
               worshipped
               the
               top
               of
               Iosephs
               Scepter
               ,
               because
               forsooth
               ,
               honouring
               his
               son
               ,
               he
               honoured
               his
               power
               .
               But
               in
               the
               Hebrew
               ,
               it
               is
               farre
               otherwise
               .
               And
               Israel
               worshipped
               (
               saith
               the
               Hebrew
               )
               toward
               his
               beds
               head
               :
               namely
               ,
               because
               after
               his
               sonne
               had
               sworne
               to
               him
               ,
               being
               assured
               of
               the
               thing
               he
               had
               requested
               ,
               he
               worshipped
               God
               ,
            
             f
             
               ouer
               against
               his
               beds
               head
            
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               II.
            
             Exod.
             3.
             5.
             
             God
             said
             to
             
               Moses
               ,
               Stand
               a
               farre
               off
               ,
               and
               put
               off
               thy
               shooes
               :
               for
               the
               place
               is
               holy
               .
            
             Now
             if
             holy
             places
             must
             bee
             reuerenced
             ,
             then
             much
             more
             holy
             images
             ,
             as
             the
             crosse
             of
             Christ
             ,
             and
             such
             like
             .
             Ans.
             God
             commanded
             the
             ceremonie
             of
             putting
             
             off
             the
             shooes
             ,
             that
             hee
             might
             thereby
             strike
             Moses
             with
             a
             religious
             reuerence
             ,
             not
             of
             the
             place
             ,
             but
             of
             his
             owne
             Maiestie
             ,
             whose
             presence
             made
             the
             place
             holy
             .
             Let
             them
             shew
             the
             like
             warrant
             for
             images
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             The
             second
             reason
             is
             taken
             out
             of
             Exodus
             3.
             
             Where
             God
             said
             to
             
               Moses
               ,
               Put
               off
               thy
               shoes
               ,
               for
               the
               place
               where
               thou
               standest
               is
               holy
               .
            
             Novv
             if
             places
             be
             holy
             and
             to
             be
             reuerenced
             by
             reason
             of
             the
             presence
             of
             Angels
             :
             vvhy
             not
             ,
             asvv●ll
             the
             Image
             that
             representeth
             an
             Angell
             or
             some
             Saint
             ,
             vvhich
             is
             equall
             to
             Angels
             ?
             
               Master
               Perkins
            
             his
             ansvvere
             rather
             confirmeth
             than
             solueth
             this
             argument
             :
             for
             he
             saith
             ,
             that
             the
             Ceremonie
             of
             putting
             off
             his
             shoes
             ,
             vvas
             commaunded
             to
             strike
             Moses
             vvith
             a
             religious
             reuerence
             ;
             not
             of
             the
             place
             but
             of
             the
             person
             there
             present
             ,
             vvhich
             vvas
             not
             God
             but
             an
             Angell
             ,
             as
             the
             text
             there
             expresseth
             .
             *
             The
             place
             then
             being
             holy
             ,
             required
             the
             reuerend
             respect
             of
             putting
             off
             his
             shoes
             ,
             and
             that
             reuerence
             done
             to
             the
             place
             ;
             stroke
             Moses
             vvith
             a
             religious
             reuerence
             of
             the
             Angelspeaking
             in
             the
             person
             of
             God
             :
             euen
             so
             holy
             pictures
             being
             first
             duely
             reuerenced
             ,
             doe
             strike
             men
             vvith
             a
             religious
             regard
             of
             the
             Saint
             represented
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Your
             second
             reason
             is
             thus
             framed
             .
             
               
                 
                   If
                   places
                   be
                   holy
                   ,
                   and
                   to
                   be
                   reuerenced
                   by
                   reason
                   of
                   the
                   presence
                   of
                   Angels
                   ,
                   why
                   not
                   aswell
                   the
                   Image
                   ,
                   that
                   represents
                   an
                   Angell
                   or
                   some
                   Saint
                   ,
                   which
                   is
                   equall
                   to
                   an
                   Angell
                   ?
                
              
               
                 
                   But
                   places
                   are
                   holy
                   and
                   to
                   be
                   reuerenced
                   by
                   reason
                   of
                   the
                   presence
                   of
                   Angels
                   .
                
              
               
                 
                   Therefore
                   the
                   Image
                   that
                   represents
                   an
                   Angell
                   or
                   some
                   Saint
                   ,
                   equall
                   to
                   an
                   Angell
                   ,
                   is
                   holie
                   and
                   to
                   be
                   reuerenced
                   .
                
              
            
          
           
             I
             deny
             your
             whole
             Antecedent
             ;
             and
             first
             the
             consequence
             of
             your
             proposition
             .
             Because
             although
             we
             should
             grant
             that
             some
             place
             were
             holy
             ,
             because
             of
             the
             presence
             of
             the
             Angels
             ;
             yet
             would
             it
             not
             follow
             that
             therfore
             Images
             are
             holy
             ,
             where
             there
             is
             no
             presence
             of
             an
             Angell
             .
             For
             all
             your
             consecrating
             and
             coniuring
             of
             Images
             cannot
             make
             any
             Angel
             ,
             or
             Saint
             to
             afford
             his
             presence
             in
             them
             .
             Your
             assumption
             is
             false
             .
             There
             is
             no
             holines
             in
             places
             ,
             because
             of
             the
             presence
             of
             Angels
             ;
             as
             may
             appeare
             by
             the
             Scriptures
             ,
             where
             their
             apparitions
             are
             described
             ,
             no
             action
             of
             reuerence
             at
             all
             being
             performed
             to
             the
             places
             of
             their
             presence
             .
             In
             particular
             to
             your
             proofe
             M.
             Perkins
             answereth
             ,
             that
             this
             was
             done
             ,
             not
             
             because
             the
             place
             where
             Angels
             appeare
             is
             holy
             ,
             but
             vpon
             an
             especiall
             commandement
             of
             God
             ,
             to
             strike
             Moses
             with
             a
             reuerence
             of
             Gods
             Maiestie
             ,
             who
             was
             there
             present
             .
          
           
             You
             reply
             ,
             first
             that
             God
             was
             not
             present
             there
             ,
             but
             an
             Angell
             ;
             I
             answere
             that
             God
             was
             there
             present
             ,
             as
             it
             is
             plaine
             ,
             because
             the
             Angell
             was
             lehouah
             .
             g
             
               And
               lehouah
               saw
               that
               he
               turned
               to
               see
               .
               And
            
             h
             
               lehouah
               said
            
             .
             Yea
             the
             whole
             discourse
             sheweth
             ,
             that
             God
             himselfe
             was
             the
             Angell
             ,
             namely
             the
             second
             person
             in
             Trinitie
             ,
             who
             is
             called
             i
             
               the
               Angell
               of
               the
               Conenant
            
             ,
             because
             he
             was
             sent
             for
             the
             saluation
             of
             Gods
             elect
             .
             So
             k
             Stephen
             though
             he
             call
             him
             an
             Angell
             ,
             calleth
             him
             asse
             the
             Lord.
             And
             indeed
             who
             but
             God
             could
             say
             ,
             
               I
               am
               that
               I
               am
            
             ,
             l
             as
             the
             Angell
             there
             doth
             ?
          
           
             Secondly
             ,
             you
             say
             
               the
               Answere
               rather
               confirmes
               than
               solues
               the
               Argument
               :
               Because
               as
               that
               astion
               strucke
               Moses
               with
               a
               reuerence
               of
               the
               Angell
               ,
               so
               holy
               Pictures
               duly
               reuerenced
               ,
               strike
               men
               with
               a
               religious
               regard
               of
               the
               Saint
               represented
               .
            
             What
             is
             this
             but
             to
             beg
             the
             question
             ?
             you
             take
             it
             as
             graunted
             ,
             that
             there
             may
             be
             Images
             ,
             and
             that
             religious
             reuerence
             may
             be
             giuen
             to
             them
             :
             but
             these
             are
             the
             verie
             doubts
             ,
             we
             dispute
             of
             .
             Inded
             if
             it
             were
             true
             ,
             that
             there
             may
             be
             such
             Images
             ,
             and
             that
             religious
             honour
             is
             to
             be
             yeelded
             to
             creatures
             ,
             there
             were
             somewhat
             in
             your
             Similitude
             to
             the
             purpose
             :
             and
             yet
             similitudes
             doe
             not
             proue
             but
             illustrate
             .
             The
             sorce
             of
             your
             reason
             is
             ,
             
               that
               Moses
               was
               commanded
               by
               god
               to
               put
               off
               his
               shoes
               ,
               that
               he
               might
               be
               striken
               thereby
               with
               reuerence
               of
               God
               :
               Therefore
               we
               must
               worship
               Images
               ,
               that
               we
               may
               be
               striken
               with
               reuerence
               of
               Angels
               and
               Saints
               .
            
             The
             consequence
             is
             naught
             .
             Gods
             particular
             charge
             to
             Moses
             at
             that
             time
             ,
             warranteth
             not
             men
             to
             enioyne
             worship
             to
             Images
             ,
             that
             Angels
             may
             be
             worshipped
             by
             them
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             To
             this
             ,
             let
             vs
             annexe
             that
             dayes
             be
             truely
             called
             holy
             and
             vvorshipped
             ,
             as
             the
             first
             and
             last
             daies
             be
             truely
             called
             holy
             and
             vvorshipfull
             ,
             as
             the
             first
             and
             last
             daies
             of
             the
             feast
             of
             Easter
             be
             .
             *
             And
             the
             vestments
             of
             Priests
             *
             ,
             because
             they
             are
             dedicated
             and
             employed
             to
             holy
             vses
             :
             euen
             so
             Images
             vvhich
             are
             made
             in
             honour
             of
             God
             and
             his
             Saints
             ,
             and
             erected
             to
             mooue
             and
             teach
             vs
             to
             embrace
             heauenly
             courses
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Adde
             it
             if
             you
             will
             that
             dayes
             appointed
             by
             God
             are
             called
             
             holy
             :
             for
             of
             worshipfull
             dayes
             I
             thinke
             no
             man
             euer
             heard
             ,
             though
             your
             Latine
             translation
             say
             ,
             m
             
               The
               seauenth
               day
               shall
               be
               venerable
               ,
               with
               the
               same
               festiuitie
               ,
            
             that
             is
             ,
             shall
             be
             kept
             with
             like
             solemnitie
             to
             the
             first
             .
             The
             words
             in
             the
             Hebrew
             are
             all
             one
             ,
             in
             the
             former
             and
             later
             part
             of
             the
             verse
             ,
             and
             therefore
             so
             should
             the
             translation
             be
             ;
             Now
             in
             the
             former
             your
             translation
             is
             ,
             
               the
               first
               day
               shall
               be
               holy
               and
               solemne
               .
            
             The
             Hebrew
             as
             n
             Montanus
             translateth
             it
             ,
             
               on
               the
               first
               day
            
             (
             shall
             be
             )
             
               a
               conuocation
               of
               holines
               ,
               and
               on
               the
               seauenth
               day
               shall
               be
               a
               conuocation
               of
               holines
            
             ;
             that
             is
             (
             as
             o
             Vatablus
             truly
             expounds
             the
             Hebrew
             phrase
             )
             
               An
               holy
               Conuocation
            
             .
             So
             doth
             p
             Pagnine
             also
             translate
             it
             .
             But
             this
             holines
             which
             you
             rightly
             expound
             to
             be
             a
             dedication
             or
             employment
             to
             Gods
             seruice
             ,
             neither
             doth
             require
             ,
             nor
             will
             admit
             any
             worshipping
             of
             the
             dayes
             or
             garments
             :
             but
             Images
             are
             not
             holy
             ,
             for
             they
             are
             neither
             commaunded
             of
             God
             ,
             nor
             allowed
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Obiect
               .
               III.
            
             It
             is
             lawfull
             to
             kneele
             downe
             to
             a
             chaire
             of
             estate
             in
             the
             absence
             of
             the
             king
             or
             Queene
             :
             therefore
             much
             more
             to
             the
             images
             of
             God
             ,
             and
             of
             Saintes
             in
             heauen
             glorified
             ,
             being
             absent
             from
             vs.
             Answ.
             To
             kneele
             to
             the
             chaire
             of
             estate
             ,
             is
             no
             more
             but
             a
             ciuill
             testimonie
             ,
             or
             signe
             of
             ciuill
             reuerence
             ,
             by
             which
             all
             good
             subiects
             when
             occasion
             is
             offered
             ,
             shew
             their
             loyaltie
             and
             subiection
             to
             their
             lawfull
             Prince
             .
             And
             this
             kneeling
             being
             on
             this
             manner
             ,
             and
             to
             no
             other
             ende
             ,
             hath
             sufficient
             warrant
             in
             the
             word
             of
             God.
             But
             kneeling
             to
             the
             image
             of
             any
             Saint
             departed
             ,
             is
             religious
             ,
             and
             consequently
             more
             then
             ciuill
             worship
             ,
             as
             the
             Papists
             themselues
             confesse
             .
             The
             argument
             then
             prooueth
             nothing
             ,
             vnlesse
             they
             will
             keepe
             themselues
             to
             one
             and
             the
             same
             kind
             of
             worship
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             He
             proposeth
             our
             argument
             to
             the
             halfes
             ,
             or
             else
             this
             answere
             had
             been
             preuented
             .
             For
             thus
             runneth
             our
             reason
             :
             As
             the
             chaire
             of
             estate
             is
             to
             bee
             worshipped
             with
             ciuill
             reuerence
             ,
             in
             respect
             of
             the
             temporall
             
             Prince
             ,
             whom
             it
             representeth
             :
             euen
             so
             the
             Images
             of
             holy
             personages
             that
             raigne
             now
             in
             heauen
             ,
             are
             to
             bee
             worshipped
             with
             a
             holy
             and
             religious
             kinde
             of
             curtesie
             :
             for
             as
             Temporall
             honour
             is
             due
             vnto
             a
             Temporal
             Prince
             ,
             so
             religious
             and
             spirituall
             honour
             ,
             is
             due
             vnto
             spirituall
             and
             most
             holy
             personages
             :
             And
             as
             a
             good
             subiect
             testifyeth
             his
             loyaltie
             and
             good
             affection
             towardes
             his
             Prince
             ,
             by
             honouring
             his
             regall
             throne
             :
             So
             doth
             a
             good
             Christian
             giue
             testimonie
             of
             his
             dutiful
             ,
             both
             estimation
             &
             deuotion
             toward
             those
             heauenly
             creatures
             ,
             by
             giuing
             honour
             vnto
             their
             Images
             .
             At
             leastwise
             ,
             why
             do
             not
             the
             Protestants
             exhibit
             ciuill
             reuerence
             aswell
             vnto
             the
             representations
             of
             Gods
             Saintes
             ,
             as
             to
             the
             shaddowes
             of
             the
             secular
             maiestie
             ?
             vnlesse
             it
             be
             because
             they
             are
             fallen
             out
             with
             the
             Saintes
             of
             God
             ,
             and
             are
             become
             adorers
             of
             sinfull
             men
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Master
             Perkins
             drew
             your
             argument
             from
             a
             comparison
             of
             quantitie
             ,
             as
             the
             Logicians
             call
             it
             ,
             from
             the
             greater
             to
             the
             lesse
             ;
             you
             fetch
             it
             from
             a
             comparison
             of
             qualitie
             by
             way
             of
             Similitude
             ,
             which
             ,
             as
             I
             answered
             before
             ,
             serues
             to
             make
             a
             thing
             more
             plaine
             ,
             not
             to
             prooue
             it
             true
             ,
             as
             the
             other
             comparison
             doth
             ,
             if
             it
             be
             rightly
             made
             .
          
           
             You
             report
             his
             answere
             by
             halues
             ,
             for
             he
             denies
             the
             consequence
             of
             the
             argument
             which
             he
             propounded
             ;
             adding
             this
             reason
             of
             his
             deniall
             ,
             that
             the
             ciuill
             worship
             hath
             warrant
             sufficient
             in
             the
             word
             of
             God
             ,
             but
             your
             religious
             worship
             hath
             not
             :
             so
             that
             either
             you
             must
             make
             your
             worshipping
             of
             Images
             ciuill
             ,
             or
             else
             your
             comparison
             holds
             not
             .
          
           
             His
             answere
             is
             sufficient
             to
             ouerthrow
             your
             reason
             ,
             as
             you
             propound
             it
             ,
             for
             it
             denies
             that
             the
             things
             are
             alike
             ,
             adding
             farther
             against
             your
             proofe
             ,
             that
             no
             religious
             honour
             is
             due
             to
             any
             but
             God
             only
             :
             if
             you
             can
             shew
             warrant
             for
             it
             in
             the
             word
             ,
             he
             yeelds
             .
             But
             alas
             you
             cannot
             ,
             your
             chiefe
             Champion
             
               Thomas
               of
               Aquine
            
             hauing
             made
             an
             obiection
             against
             worshipping
             of
             the
             image
             of
             Christ
             with
             diuine
             worship
             ,
             because
             
               there
               is
               no
               tradition
               to
               be
               found
               in
               Scripture
               for
               the
               adoring
               of
               Images
               ,
            
             is
             faine
             for
             answere
             to
             flee
             to
             vnwritten
             traditions
             .
             
               We
               must
               answere
            
             (
             saith
             q
             
               Thomas
               )
               that
               the
               Apostles
               by
               the
               familiar
               instinct
               of
               the
               holy
               ghost
               ,
               deliuered
               certaine
               things
               to
               the
               Churches
               to
               be
               obserued
               ,
               which
               they
               haue
               not
               left
               in
               writing
               ,
               but
               only
               in
               the
               obseruation
               of
               the
               Church
               by
               the
               succession
               of
               the
               faithfull
               .
            
             And
             surely
             he
             that
             will
             take
             paines
             to
             consider
             the
             allegations
             of
             the
             seauenth
             Council
             ,
             the
             s●…d
             
             at
             Nice
             ,
             which
             was
             called
             of
             purpose
             to
             establish
             the
             worshipping
             of
             Images
             ,
             shall
             finde
             very
             pittifull
             proofe
             out
             of
             Scripture
             .
             Therefore
             hauing
             warrant
             and
             charge
             to
             performe
             all
             ciuill
             honor
             to
             princes
             ,
             we
             do
             accordingly
             ;
             hauing
             neither
             for
             any
             deuotion
             or
             religious
             reuerence
             to
             Angels
             or
             men
             departed
             ,
             though
             Saincts
             in
             heauen
             ,
             we
             dare
             not
             worship
             their
             images
             :
             which
             also
             we
             know
             to
             be
             particularly
             forbidden
             in
             Scripture
             .
          
           
             And
             that
             is
             the
             reason
             why
             we
             giue
             no
             reuerence
             to
             any
             idolatrous
             representations
             of
             holy
             men
             now
             in
             heauen
             ,
             deuised
             by
             men
             to
             a
             purpose
             ,
             that
             hath
             no
             warrant
             by
             commaundement
             ,
             or
             example
             in
             scripture
             .
             As
             for
             ciuill
             reuerence
             ,
             it
             is
             due
             to
             them
             only
             with
             whom
             we
             haue
             some
             dealing
             in
             worldly
             matters
             ,
             and
             so
             cannot
             belong
             to
             any
             in
             heauen
             ,
             and
             much
             lesse
             to
             their
             pictures
             ,
             without
             any
             liking
             of
             themselues
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             
               Differ
               .
               III.
            
             The
             Papists
             also
             teach
             ,
             that
             God
             may
             be
             lawfully
             worshipped
             in
             images
             ,
             in
             which
             he
             hath
             appeared
             vnto
             men
             :
             as
             the
             Father
             ,
             in
             the
             image
             of
             an
             old
             man
             :
             the
             Sonne
             ,
             in
             the
             image
             of
             a
             man
             crucified
             :
             and
             the
             holy
             Ghost
             in
             the
             liknes
             of
             a
             doue
             ,
             &c.
             
             But
             we
             hold
             it
             vnlawfull
             to
             worship
             God
             ,
             in
             ,
             by
             ,
             or
             at
             any
             image
             :
             for
             this
             is
             the
             thing
             which
             (
             as
             I
             haue
             prooued
             before
             )
             the
             second
             commandement
             forbiddeth
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             
               Master
               perkins
            
             makes
             a
             third
             point
             of
             difference
             ,
             that
             wee
             may
             not
             worship
             God
             in
             any
             such
             Image
             ,
             in
             which
             bee
             hath
             appeared
             vnto
             men
             .
             In
             this
             we
             do
             not
             differ
             ,
             vnlesse
             he
             takes
             it
             otherwise
             then
             he
             deliuereth
             it
             .
             Those
             Images
             wee
             hold
             more
             reuerend
             than
             any
             others
             ,
             as
             representations
             neerer
             approching
             vnto
             the
             diuinitie
             ,
             yet
             because
             they
             doe
             not
             expresse
             the
             deitie
             ,
             God
             is
             not
             directly
             apprehended
             not
             worshipped
             in
             them
             ,
             but
             onely
             by
             collection
             :
             as
             for
             example
             .
             The
             forme
             of
             a
             ●raue
             old
             man
             ,
             in
             Daniel
             ,
             doth
             not
             represent
             Gods
             person
             ,
             but
             wee
             gather
             by
             that
             ancient
             forme
             Gods
             eternity
             ,
             whereby
             wee
             a●●se
             to
             a
             more
             perfect
             conceit
             of
             God
             ,
             whom
             wee
             adore
             :
             now
             other
             Images
             of
             Christ
             and
             his
             Saintes
             ,
             doe
             carry
             ou●
             mindes
             directly
             vpon
             their
             proper
             persons
             ,
             whom
             in
             their
             Images
             we
             adore
             and
             worship
             after
             their
             degrees
             .
             But
             wee
             worship
             Images
             with
             farre
             meaner
             reuerence
             than
             any
             of
             the
             Saintes
             ,
             in
             
             regard
             onely
             ,
             that
             they
             doe
             represent
             such
             presonages
             ,
             and
             do
             induce
             vs
             more
             to
             loue
             and
             honour
             them
             ,
             and
             do
             stirre
             vp
             our
             dulnesse
             more
             often
             and
             ardently
             to
             honour
             God
             in
             the
             Saints
             ,
             and
             the
             Saints
             in
             their
             degrees
             :
             as
             also
             to
             imitate
             their
             holy
             example
             as
             hath
             bin
             said
             more
             than
             
             once
             ,
             that
             all
             may
             vnderstand
             how
             far
             off
             we
             are
             from
             giuing
             Gods
             honour
             vnto
             either
             Saint
             or
             Image
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Do
             you
             not
             differ
             from
             Master
             Perkins
             in
             worshipping
             God
             in
             the
             images
             in
             which
             he
             hath
             appeared
             ?
             First
             ,
             he
             saith
             ,
             that
             it
             is
             vnlawfull
             to
             worship
             God
             ,
             in
             ,
             by
             ,
             or
             at
             an
             Image
             ,
             those
             are
             his
             words
             in
             this
             very
             place
             .
             Secondly
             ,
             do
             you
             only
             hold
             those
             Images
             more
             reuerend
             then
             other
             ?
             Do
             you
             not
             giue
             them
             diuine
             honour
             ,
             euen
             the
             same
             honor
             that
             is
             due
             to
             God
             himselfe
             ,
             though
             accidentally
             ,
             as
             you
             hold
             against
             Bellarmine
             ?
             Is
             not
             Thomas
             his
             reason
             for
             worshipping
             the
             Image
             and
             Crosse
             of
             Christ
             with
             diuine
             honour
             ,
             as
             strong
             for
             the
             image
             of
             God
             the
             Father
             ,
             and
             of
             God
             the
             holy
             ghost
             ?
             But
             what
             should
             I
             goe
             about
             to
             prooue
             so
             plaine
             a
             matter
             .
             I
             would
             your
             being
             ashamed
             to
             defend
             so
             grosse
             Idolatry
             ,
             would
             make
             you
             forsake
             it
             .
             Do
             you
             not
             graunt
             that
             you
             worship
             God
             in
             these
             Images
             ,
             though
             ,
             as
             you
             say
             here
             ,
             not
             directly
             ?
             How
             do
             you
             then
             agree
             with
             Master
             Perkins
             ,
             who
             deliuers
             his
             meaning
             plainely
             ,
             that
             in
             such
             images
             God
             may
             not
             be
             at
             all
             worshipped
             ,
             no
             not
             by
             them
             ,
             nor
             at
             them
             ?
             and
             yet
             for
             very
             shame
             you
             would
             not
             be
             thought
             to
             speake
             against
             so
             manifest
             a
             truth
             ,
             though
             without
             shame
             you
             make
             shew
             of
             agreement
             where
             there
             is
             none
             ,
             and
             against
             all
             equall
             dealing
             accuse
             Master
             Perkins
             of
             seeming
             to
             take
             the
             matter
             otherwise
             then
             he
             deliuers
             it
             .
          
           
             By
             person
             you
             meane
             one
             property
             of
             God
             common
             to
             all
             three
             persons
             ,
             or
             else
             the
             nature
             of
             the
             Godhead
             .
             But
             I
             pray
             you
             tell
             me
             ,
             by
             what
             warrant
             of
             scripture
             you
             paint
             God
             the
             Father
             like
             this
             old
             man
             in
             Daniell
             ,
             if
             you
             do
             it
             not
             by
             the
             authoritie
             of
             this
             place
             .
             If
             it
             be
             the
             end
             of
             this
             picture
             to
             signifie
             Gods
             eternitie
             ,
             surely
             he
             that
             appropriates
             this
             image
             to
             the
             Father
             ,
             makes
             the
             Father
             only
             eternall
             .
             This
             is
             that
             more
             perfect
             conceipt
             of
             God
             that
             you
             come
             to
             by
             this
             image
             ,
             namely
             ,
             to
             denie
             the
             Eternitie
             ,
             and
             so
             the
             Godhead
             of
             the
             Sonne
             ,
             and
             the
             Holy
             Ghost
             .
             Further
             ,
             giue
             me
             
             leaue
             to
             vnderstand
             you
             if
             I
             can
             .
             What
             can
             you
             possibly
             know
             concerning
             Gods
             eternitie
             ,
             by
             the
             sight
             of
             this
             graue
             old
             man
             ?
             If
             you
             did
             not
             beleeue
             that
             God
             is
             eternall
             ,
             before
             you
             looked
             vpon
             that
             image
             ,
             it
             is
             not
             possible
             you
             should
             learne
             it
             ,
             or
             giue
             credit
             to
             it
             ,
             by
             seeing
             the
             picture
             ,
             especially
             if
             it
             represent
             not
             as
             you
             speake
             the
             person
             of
             God.
             But
             indeede
             the
             gazing
             on
             such
             Idols
             is
             more
             likely
             to
             draw
             men
             into
             a
             conceipt
             ,
             that
             God
             growes
             old
             ,
             and
             so
             his
             eternitie
             is
             wearing
             away
             ,
             then
             to
             teach
             them
             that
             he
             neuer
             had
             beginning
             ,
             and
             neuer
             shall
             haue
             end
             .
             You
             will
             replie
             ,
             that
             Daniell
             doth
             so
             describe
             him
             .
             True
             ,
             as
             the
             scripture
             euery
             where
             doth
             for
             our
             capacitie
             ,
             applying
             affections
             ,
             parts
             ,
             and
             actions
             of
             men
             to
             God.
             The
             Lord
             ,
             who
             of
             his
             infinite
             wisdome
             appointed
             the
             penning
             of
             these
             things
             for
             our
             instruction
             ,
             hath
             promised
             a
             blessing
             to
             euery
             part
             of
             his
             word
             ,
             that
             it
             may
             be
             read
             &
             heard
             without
             danger
             ;
             but
             Idols
             are
             accursed
             by
             him
             ,
             euen
             such
             pictures
             of
             old
             men
             ,
             because
             whatsoeuer
             the
             pretence
             of
             making
             them
             be
             ,
             they
             fill
             ignorant
             people
             with
             error
             and
             superstition
             .
          
           
             What
             Images
             meane
             you
             ?
             sure
             not
             all
             ,
             for
             you
             worship
             the
             image
             of
             the
             Father
             ,
             of
             Christ
             ,
             of
             the
             holy
             ghost
             ,
             yea
             ,
             the
             r
             wood
             of
             the
             crosse
             on
             which
             he
             died
             ,
             and
             euery
             part
             and
             peece
             of
             it
             ,
             though
             neuer
             so
             little
             a
             scrap
             ,
             with
             diuine
             honor
             .
             To
             other
             Images
             (
             as
             I
             shewed
             before
             ,
             out
             of
             your
             owne
             writers
             )
             you
             giue
             the
             same
             honour
             that
             you
             do
             to
             the
             Saincts
             themselues
             ,
             because
             Thomas
             teacheth
             you
             out
             of
             Aristotle
             ,
             that
             there
             is
             but
             one
             motion
             of
             our
             vnderstanding
             and
             will
             ,
             towards
             the
             Sainct
             ,
             and
             the
             image
             of
             the
             Sainct
             .
          
           
             
               
                 speaker
              
               W.
               P.
               
            
             And
             the
             fact
             of
             the
             Israelites
             ,
             Exod.
             32.
             in
             worshipping
             the
             golden
             calfe
             ,
             is
             condemned
             as
             flat
             idolatrie
             ;
             albeit
             they
             worshipped
             not
             the
             calfe
             ,
             but
             God
             in
             the
             calfe
             :
             for
             vers
             .
             5.
             
             Aaron
             saith
             ,
             
               To
               morrow
               shall
               be
               the
               solemnitie
               of
               Iehouah
               :
            
             whereby
             he
             doth
             giue
             vs
             to
             vnderstand
             ,
             that
             the
             calfe
             was
             but
             a
             signe
             of
             ●ehouah
             whom
             they
             worshipped
             .
             Obiect
             .
             It
             seemes
             the
             Israelites
             worshipped
             the
             calfe
             .
             For
             Aaron
             saith
             ,
             verse
             4.
             
             
             
               These
               be
               thy
               Gods
               (
               O
               Israel
               )
               that
               brought
               thee
               out
               of
               Egypt
               .
               Answ.
               Aarons
            
             meaning
             is
             nothing
             else
             ,
             but
             that
             the
             golden
             calfe
             ,
             was
             a
             signe
             of
             the
             presence
             of
             the
             true
             God.
             And
             the
             name
             of
             the
             thing
             signified
             is
             giuen
             to
             the
             signe
             ,
             as
             vpon
             a
             stage
             hee
             is
             called
             a
             King
             that
             represents
             the
             King.
             And
             Augustine
             saith
             ,
             that
             
               images
               are
               wont
               to
               be
               called
               by
               the
               names
               of
               things
               whereof
            
             
             
               they
               are
               images
            
             ,
             as
             the
             counterfeit
             of
             Samuel
             is
             called
             Samuel
             .
             And
             wee
             must
             not
             esteeme
             them
             all
             as
             mad
             men
             to
             think
             that
             a
             calfe
             made
             of
             their
             earings
             ,
             being
             but
             one
             or
             two
             daies
             old
             should
             bee
             the
             God
             that
             brought
             them
             out
             of
             Egypt
             with
             a
             mighty
             hand
             many
             daies
             before
             .
          
           
             And
             these
             are
             the
             pointes
             of
             difference
             touching
             Images
             ,
             wherein
             wee
             must
             stand
             at
             variance
             for
             euer
             with
             the
             Church
             of
             Rome
             .
             For
             they
             erre
             in
             the
             foundation
             of
             religion
             ,
             making
             indeede
             an
             Idoll
             of
             the
             true
             God
             ,
             and
             worshipping
             an
             other
             Christ
             then
             we
             doe
             ,
             vnder
             new
             termes
             ,
             maintayning
             the
             idolatry
             of
             the
             heathen
             .
             And
             therefore
             haue
             wee
             departed
             from
             them
             :
             and
             so
             must
             wee
             still
             doe
             ,
             because
             they
             are
             idolaters
             :
             as
             I
             haue
             proued
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             this
             poynt
             of
             difference
             is
             made
             to
             bring
             in
             a
             common
             ar●ument
             of
             theirs
             ,
             to
             wit
             ,
             that
             the
             worshipping
             of
             the
             golden
             Calfe
             is
             condemned
             as
             flat
             Idolatrie
             :
             *
             and
             yet
             the
             Israelits
             worshipped
             not
             the
             Calfe
             ,
             but
             God
             in
             the
             Calfe
             ,
             to
             which
             we
             say
             ,
             they
             did
             not
             worship
             the
             true
             God
             in
             the
             Calfe
             ,
             but
             the
             God
             of
             the
             Egyptians
             ,
             which
             was
             taken
             by
             them
             to
             haue
             the
             shape
             of
             a
             blacke
             Calfe
             ,
             with
             white
             spots
             .
             See
             S.
             Augustine
             .
             *
             And
             therefore
             making
             the
             golden
             calfe
             to
             represent
             this
             false
             god
             ,
             and
             att●ibuting
             their
             deliuerance
             ,
             vnto
             that
             supposed
             god
             ,
             and
             not
             vnto
             the
             God
             of
             Israel
             ,
             committed
             idolatry
             ,
             which
             the
             text
             prooueth
             most
             manifest
             ,
             
             
               these
               be
               thy
               gods
               that
               brought
               thee
               out
               of
               Egypt
               .
            
             M.
             Perkins
             answereth
             ,
             that
             the
             meaning
             is
             nothing
             else
             ,
             but
             that
             the
             golden
             Calfe
             was
             a
             signe
             of
             the
             presence
             of
             the
             true
             God
             :
             such
             glosses
             without
             any
             authority
             of
             the
             auncient
             fathers
             is
             ●idiculous
             ,
             being
             against
             the
             plaine
             text
             :
             but
             sayth
             he
             ,
             we
             must
             not
             think●
             them
             so
             ●adde
             ,
             as
             to
             take
             a
             Calfe
             made
             with
             
             their
             care-rings
             to
             be
             their
             God
             ,
             no
             :
             but
             we
             may
             well
             thinke
             them
             so
             vngratefull
             vnto
             the
             true
             God
             their
             deliuerer
             ,
             that
             they
             did
             ascribe
             their
             deliu●rance
             not
             to
             him
             ,
             but
             vnto
             that
             God
             ,
             which
             the
             Aegyptians
             serued
             ,
             whose
             purtraiture
             was
             that
             Calfe
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             This
             point
             of
             difference
             is
             brought
             in
             ,
             not
             to
             auow
             any
             argument
             of
             ours
             ,
             but
             to
             answere
             a
             distinction
             of
             yours
             ,
             who
             being
             dri●●n
             to
             shifts
             ,
             thinke
             to
             help
             the
             matter
             by
             telling
             vs
             that
             the
             Iewes
             worshipped
             the
             golden
             Calfe
             ,
             and
             therefore
             were
             condemned
             .
             To
             which
             we
             replie
             ,
             that
             the
             Iewes
             did
             worship
             Iehouah
             in
             or
             by
             the
             Calfe
             ,
             which
             we
             prooue
             by
             the
             text
             it selfe
             .
             s
             
             
               These
               be
               thy
               Gods
               that
               brought
               thee
               out
               of
               the
               lād
               of
               Egypt
               .
            
             But
             it
             was
             the
             true
             God
             that
             brought
             them
             out
             of
             Egypt
             ,
             euen
             t
             
             Iehouah
             .
             You
             answere
             ,
             that
             they
             attributed
             their
             deliuerance
             to
             that
             false
             God
             of
             the
             Egyptians
             .
             Then
             did
             they
             thinke
             the
             Egyptian
             God
             to
             be
             Iehouah
             ;
             for
             to
             Iehouah
             do
             they
             consecrate
             the
             day
             of
             dedicating
             the
             Calfe
             .
             u
             
             
               Tomorrow
               shall
               be
               the
               holy
               day
               to
               Iehouah
               .
            
             But
             how
             ridiculous
             a
             conceipt
             is
             this
             ,
             to
             faine
             ,
             that
             the
             Iewes
             should
             imagin
             that
             the
             Egyptians
             God
             was
             their
             deliuerer
             ,
             whereas
             they
             knew
             ,
             that
             the
             great
             wise
             men
             of
             Egypt
             ,
             the
             chiefe
             worshippers
             of
             that
             God
             ,
             had
             striuen
             against
             Moses
             ,
             and
             their
             deliuerance
             ,
             by
             all
             meanes
             possible
             ,
             x
             till
             at
             last
             they
             and
             the
             power
             of
             their
             God
             were
             ouercome
             ?
             So
             that
             indeede
             ,
             it
             was
             impossible
             they
             should
             be
             so
             sottish
             as
             to
             dreame
             ,
             that
             the
             Egyptian
             God
             had
             deliuered
             them
             .
             And
             if
             this
             had
             bin
             their
             fault
             ,
             being
             a
             thing
             so
             monstrous
             and
             sensles
             ,
             God
             would
             certainely
             haue
             charged
             it
             vpon
             them
             ,
             when
             he
             laid
             out
             their
             sinne
             to
             Moses
             .
             But
             he
             rather
             accuseth
             them
             for
             breaking
             his
             commaundement
             by
             making
             a
             molten
             Calfe
             ,
             affirming
             to
             it
             ,
             and
             proclaiming
             ,
             y
             
               These
               are
               thy
               Gods
               that
               brought
               thee
               out
               of
               Egypt
               .
            
             This
             is
             farther
             confirmed
             by
             those
             two
             calues
             ,
             which
             in
             imitation
             of
             this
             ,
             z
             Ieroboam
             set
             vp
             to
             worship
             the
             true
             God
             by
             ,
             and
             so
             continued
             euen
             by
             a
             Iehu
             ,
             who
             destroyed
             the
             heathen
             Idols
             .
          
           
             The
             text
             prooues
             nothing
             for
             you
             ,
             
               These
               be
               thy
               Gods
               that
               brought
               thee
               out
               of
               Egypt
               .
            
             For
             the
             Egyptians
             had
             no
             such
             Calfe
             to
             their
             God
             ,
             though
             the
             Oxe
             or
             Calfe
             called
             Apis
             (
             as
             b
             Austin●aith
             ●aith
             in
             the
             place
             alleaged
             )
             was
             consecrated
             to
             
             their
             chiefe
             God
             Serapis
             .
             If
             we
             brought
             nothing
             for
             our
             exposition
             but
             authoritie
             ,
             you
             might
             stop
             our
             months
             with
             the
             contrary
             iudgement
             of
             the
             auncient
             writers
             ,
             but
             against
             reason
             authoritie
             is
             of
             small
             force
             ,
             and
             yet
             you
             bring
             none
             for
             your selfe
             ,
             nor
             answere
             Master
             Perkins
             ,
             shewing
             that
             Images
             are
             called
             by
             the
             names
             of
             the
             things
             they
             re●…
             〈◊〉
             ,
             and
             so
             that
             calfe
             ,
             made
             to
             be
             a
             token
             of
             Iehouahs
             presence
             ,
             that
             brought
             them
             out
             of
             Egypt
             ,
             is
             said
             to
             be
             the
             God
             ,
             that
             brought
             them
             out
             of
             the
             land
             of
             Egypt
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             But
             now
             before
             we
             end
             this
             question
             ,
             I
             must
             let
             you
             ●●●erstand
             what
             worthy
             men
             they
             were
             that
             fi●st
             began
             to
             wage
             batte●●
             〈◊〉
             ●…ages
             :
             they
             were
             the
             ●evves
             in
             their
             
               ●alm●●
               .
               Ord.
               2.
               tra●…
               〈◊〉
               .
               a●…
               〈◊〉
               ●…od
               〈◊〉
               .
               Act.
            
             5.
             
             A
             ba●ba●ous
             Persian
             Xenias
             ,
             as
             〈◊〉
             
               N●…
               〈◊〉
               ▪
               16
               cap.
            
             27.
             
             Then
             Ma●●met
             the
             great
             god
             of
             the
             Turkes
             .
             
               Al●…
               〈◊〉
               15.
               
               &
            
             17.
             vvith
             such
             like
             infidels
             ,
             ●o●●●ers
             ,
             and
             the
             skumme
             of
             the
             earth
             .
          
           
             See
             Cardinall
             
               Bella●mme
               de
               Jmag.
               lib.
               2.
               cap.
            
             6.
             
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             If
             these
             be
             the
             auncientest
             Authors
             you
             can
             bring
             ,
             that
             haue
             waged
             against
             Images
             ,
             I
             can
             goe
             beyond
             you
             many
             hundred
             yeeres
             .
             What
             say
             you
             to
             c
             Iacob
             ,
             who
             made
             all
             his
             houshold
             giue
             him
             their
             Images
             ,
             which
             he
             buried
             vnder
             an
             Oake
             ,
             that
             was
             by
             Shechim
             ,
             about
             the
             yeere
             of
             the
             world
             2270
             ?
             The
             commandement
             of
             God
             giuen
             on
             
               Mount
               Synah
            
             ,
             the
             preaching
             of
             the
             Prophets
             ,
             &
             the
             zeale
             of
             many
             worthy
             Kings
             of
             Iuda
             ,
             were
             long
             before
             the
             Iewes
             Talmud
             ,
             d
             which
             was
             begunne
             to
             be
             gathered
             ,
             and
             written
             more
             then
             300.
             yeeres
             after
             Christ
             ,
             and
             was
             not
             e
             finished
             till
             about
             the
             yeere
             506.
             long
             before
             which
             time
             ,
             as
             I
             haue
             shewed
             ,
             
               Origen
               and
               Clement
            
             did
             not
             only
             speake
             against
             the
             Heathen
             Idols
             ,
             but
             defend
             the
             Christians
             ,
             for
             refusing
             to
             haue
             any
             Images
             ,
             and
             proue
             that
             the
             vse
             of
             them
             was
             vnlawfull
             and
             vnfit
             .
          
           
             I
             f
             shewed
             before
             about
             this
             matter
             of
             Xenaias
             ,
             who
             at
             soonest
             was
             aboue
             400.
             yeeres
             after
             Christ
             ,
             that
             Images
             were
             withstood
             as
             vnlawfull
             ,
             euen
             in
             the
             beginning
             of
             preaching
             the
             Gospel
             .
             This
             Nicephorus
             wrot
             not
             much
             more
             then
             300.
             yeeres
             since
             .
          
           
             As
             for
             Blasphemous
             Mahomet
             ,
             who
             patched
             vp
             his
             abhominable
             Alcoran
             ,
             with
             peeces
             of
             all
             kinds
             of
             professions
             ,
             though
             his
             intent
             was
             damnable
             ,
             and
             his
             writing
             most
             sottish
             ,
             yet
             hath
             he
             many
             things
             agreeable
             to
             the
             truth
             ,
             taken
             
             out
             of
             the
             bookes
             of
             Moses
             ;
             and
             in
             this
             point
             of
             Images
             ,
             his
             acknowledging
             of
             the
             truth
             ,
             shall
             make
             the
             more
             to
             your
             condemnation
             .
          
           
             What
             should
             we
             do
             looking
             in
             Bellarmine
             ?
             if
             there
             were
             any
             thing
             for
             your
             aduantage
             ,
             more
             then
             that
             which
             you
             haue
             alleadged
             ,
             you
             might
             and
             would
             haue
             made
             bould
             with
             it
             ,
             as
             you
             do
             generally
             in
             all
             your
             answeres
             .
             Bellarmine
             there
             tels
             vs
             a
             storie
             of
             the
             mislikers
             of
             Images
             ,
             but
             he
             neither
             begins
             where
             ●e
             should
             ,
             and
             dissents
             without
             any
             sufficient
             reason
             ,
             from
             
               Alphonsus
               a
               Castro
            
             ,
             and
             maketh
             that
             seauenth
             Councell
             his
             chiefest
             bulwarke
             .
          
           
             
               
                 speaker
              
               D.
               B.
               P.
               
            
             I
             vvill
             vvith
             one
             or
             tvvo
             testimonies
             of
             the
             auncientest
             Father●
             ,
             finish
             this
             controuersie
             
               I
               ●ctant
               .
               I●
               car
               .
               de
               pass
               .
               Christ.
               Kne●le
               downe
               and
               adore
               the
               venerable
               w●od
               of
               th●
               Crosse.
               
            
          
           
             
               H●●rome
               ,
               〈◊〉
               vita
               Paulae
               :
               She
               adored
               prostrate
               before
               the
               Crosse
               ,
               as
               if
               shee
               had
               se●●e
               Christ
               hanging
               on
               it
               .
            
          
           
             
               Basil
               agai●st
               J●lian
            
             cited
             ,
             
               Act.
               2.
               
               Synod
               .
               7.
               
               I
               honour
               the
               historie
               of
               the
               Images
               ,
               and
               doe
               properly
               worship
               them
               .
            
          
           
             Finally
             ,
             in
             the
             7.
             general
             Councell
             holden
             900.
             yeeres
             past
             ,
             they
             are
             condemned
             of
             heresie
             ,
             that
             denie
             the
             vse
             and
             vvorshipping
             of
             holy
             Images
             .
          
           
             
               
                 speaker
              
               A.
               W.
               
            
             Lactantius
             ,
             though
             he
             were
             an
             ancient
             Christian
             ,
             was
             not
             diuine
             ;
             and
             in
             these
             verses
             (
             if
             they
             be
             his
             )
             he
             sheweth
             himselfe
             liker
             a
             light
             Poet
             then
             a
             graue
             writer
             ;
             whose
             authority
             should
             be
             taken
             in
             so
             great
             a
             matter
             .
          
           
             Ierom
             reporteth
             what
             Paula
             did
             in
             Ierusalem
             .
             For
             which
             he
             that
             well
             considereth
             what
             it
             was
             ,
             may
             find
             more
             cause
             to
             commend
             her
             zeale
             ,
             then
             to
             like
             of
             her
             actions
             .
             
               She
               went
               into
               the
               Sepulcher
               ,
               and
               kist
               the
               stone
               of
               his
               resurrection
               ,
               which
               the
               Angell
               had
               remoued
               from
               the
               doore
               of
               the
               Tombe
               ;
               The
               place
               of
               his
               bodie
               ,
               where
               the
               Lord
               had
               lien
               ,
               as
               if
               she
               had
               thirsted
               for
               the
               desired
               waters
               ,
               she
               lickt
               with
               her
               faithfull
               tongue
               .
            
             who
             sees
             not
             more
             zeale
             then
             knowledge
             ,
             in
             this
             behauiour
             ?
             Neither
             P●ter
             ,
             nor
             Iohn
             ,
             nor
             any
             of
             the
             Disciples
             ,
             are
             reported
             to
             haue
             done
             any
             such
             thing
             ,
             though
             they
             came
             to
             the
             graue
             by
             and
             by
             after
             our
             Sauiours
             resurrection
             .
             Was
             she
             more
             deuout
             ?
             no
             ,
             but
             more
             ignorant
             ,
             and
             passionat
             .
          
           
             This
             testimony
             of
             Basil
             is
             no
             where
             to
             be
             found
             ,
             but
             in
             this
             Councell
             ,
             which
             was
             packed
             for
             the
             nonst
             to
             confirme
             Idolatrous
             Image
             worshippers
             .
             I
             shewed
             the
             like
             practise
             of
             
             the
             Councell
             before
             ,
             concerning
             other
             writers
             .
          
           
             Now
             for
             a
             conclusion
             of
             this
             point
             ,
             I
             will
             briefly
             note
             the
             beginning
             of
             Images
             among
             the
             Christians
             ,
             and
             speake
             a
             little
             of
             that
             seauenth
             Councell
             so
             often
             alleadged
             against
             vs.
             The
             first
             vse
             of
             any
             Images
             ,
             after
             our
             Sauiours
             ascension
             ,
             was
             brought
             in
             by
             Simon
             the
             Sorcerer
             ,
             who
             was
             also
             the
             first
             ,
             and
             principall
             Heretik
             .
             Of
             whom
             g
             Theodoret
             and
             h
             Austin
             write
             ,
             that
             he
             gaue
             his
             owne
             ,
             and
             his
             strumpet
             Selenes
             Images
             to
             his
             followers
             ,
             to
             be
             worshipped
             by
             them
             .
             After
             him
             ,
             one
             i
             Marcellina
             ,
             of
             the
             sect
             (
             as
             it
             is
             said
             )
             of
             the
             Carpocratians
             ,
             worshipped
             the
             Images
             of
             Iesus
             ,
             
               Paul
               ,
               Homer
            
             ,
             and
             Pythagoras
             .
             The
             Gnosticks
             presently
             after
             her
             ,
             worshipped
             the
             Images
             of
             Christ
             ,
             and
             are
             condemned
             for
             it
             by
             k
             
               Irenaeus
               .
               They
               haue
               painted
               Images
            
             (
             saith
             l
             Epiphanius
             of
             Carpocrates
             ,
             and
             the
             
               Gnosticks
               )
               which
               they
               say
               are
               the
               Images
               of
               Iesus
               ,
               and
               that
               they
               were
               made
               vnder
               Pontius
               Pilate
               ,
               while
               our
               Sauiour
               liued
               :
               but
               they
               keepe
               these
               Images
               secret
               yet
            
             (
             as
             he
             obserueth
             )
             
               they
               worshipped
               those
               Images
            
             .
             Amongst
             true
             Christians
             the
             beginning
             of
             Images
             may
             wel
             be
             thought
             to
             haue
             bin
             such
             ,
             as
             m
             Eusebius
             guesseth
             it
             was
             ,
             namely
             
               an
               imitation
               of
               the
               Gentiles
               ,
               who
               vsed
               to
               make
               and
               keepe
               the
               Images
               of
               them
               ,
               by
               whom
               they
               had
               receiued
               any
               speciall
               good
               .
            
             Yea
             the
             Gentiles
             ,
             being
             newly
             conuerted
             ,
             could
             not
             by
             and
             by
             be
             weaned
             from
             all
             vse
             of
             Images
             ,
             more
             then
             from
             other
             superstitions
             .
             
               It
               was
               necessary
            
             (
             saith
             n
             
               Tertullian
               )
               in
               former
               times
               ,
               to
               yeeld
               many
               things
               to
               the
               Christians
               ,
               who
               (
               for
               the
               most
               part
               )
               were
               conuerted
               from
               Paganisme
               to
               religion
               ,
               when
               they
               were
               old
               ,
               and
               so
               could
               hardlie
               leaue
               those
               things
               ,
               to
               which
               all
               their
               life
               time
               they
               had
               bin
               accustomed
               ,
            
             But
             as
             yet
             they
             had
             no
             Churches
             ,
             nor
             vse
             of
             Images
             ,
             in
             their
             assemblies
             .
             That
             seemes
             to
             haue
             growen
             by
             the
             o
             painting
             of
             the
             histories
             of
             Martyrs
             in
             tables
             ,
             and
             setting
             them
             vp
             in
             Churches
             .
             Which
             aduantage
             the
             Deuill
             ,
             that
             alwaies
             watcheth
             his
             oportunitie
             ,
             to
             bring
             in
             Idolatry
             by
             little
             and
             little
             ,
             greedilie
             apprehended
             and
             followed
             ,
             and
             at
             the
             last
             brought
             to
             such
             a
             height
             ,
             that
             the
             p
             Emperour
             Leo
             ,
             the
             third
             surnamed
             Isaurius
             ,
             was
             faine
             to
             call
             a
             q
             Councell
             at
             Constantinople
             ,
             about
             the
             yeere
             729.
             wherein
             it
             was
             decreed
             ,
             that
             the
             Images
             should
             be
             pulled
             downe
             .
             This
             Gregorie
             
             the
             second
             Bishop
             of
             Rome
             ,
             who
             some
             13.
             yeeres
             before
             had
             caused
             Images
             to
             be
             allowed
             in
             a
             r
             Councell
             at
             Rome
             ,
             tooke
             very
             hainously
             ;
             and
             so
             much
             the
             rather
             because
             the
             Emperour
             had
             required
             obedience
             of
             the
             Latin
             Church
             ,
             to
             the
             decrees
             past
             in
             that
             Councell
             at
             Constantinople
             .
             But
             the
             Bishop
             was
             so
             farre
             from
             yeelding
             obedience
             ,
             that
             he
             tooke
             this
             commandement
             of
             the
             Emperour
             ,
             as
             an
             occasion
             to
             withdraw
             his
             allegeance
             from
             his
             Soueraigne
             ,
             and
             seized
             into
             his
             hands
             all
             the
             authoritie
             ,
             that
             was
             yet
             remaining
             to
             the
             Empire
             in
             Italie
             .
             This
             contention
             ,
             after
             the
             death
             of
             Leo
             ,
             grew
             more
             hot
             ;
             in
             so
             much
             that
             his
             sonne
             
               Constantine
               Copronymus
            
             ,
             to
             make
             some
             good
             end
             of
             the
             matter
             ,
             assembled
             another
             s
             Councell
             at
             Constantinople
             ,
             about
             the
             yeere
             755.
             which
             he
             calleth
             the
             seauenth
             general
             Councel
             ,
             where
             there
             were
             present
             308.
             
             Bishops
             ,
             and
             wherein
             Images
             were
             again
             condemned
             .
          
           
             About
             some
             34.
             yeeres
             after
             ,
             t
             Irene
             daughter
             to
             a
             King
             of
             the
             Tartars
             ,
             and
             widow
             to
             the
             Emperour
             Leo
             the
             4.
             (
             a
             Pagan
             by
             birth
             ,
             and
             little
             better
             in
             religion
             )
             during
             the
             nonage
             of
             her
             sonne
             Constantine
             ,
             called
             a
             Councell
             at
             Constantinople
             ,
             wherein
             a
             great
             number
             of
             Bishops
             maintained
             by
             the
             word
             of
             God
             ,
             that
             Images
             ought
             to
             bee
             abolished
             .
             Which
             the
             Empresse
             perceiuing
             ,
             found
             meanes
             to
             break
             vp
             the
             Councill
             ;
             and
             afterwards
             appointed
             another
             again
             the
             next
             yeere
             at
             u
             Nice
             in
             Bythinia
             :
             wherein
             it
             was
             decreed
             ,
             that
             Images
             should
             bee
             worshipped
             ,
             and
             that
             Councill
             of
             Nice
             should
             be
             counted
             the
             seuenth
             generall
             Councell
             ,
             and
             not
             the
             other
             ,
             which
             had
             been
             held
             before
             at
             Constantinople
             against
             Images
             .
             This
             is
             that
             seauenth
             Councell
             which
             our
             Papists
             so
             magnifie
             ;
             and
             it
             passeth
             vnder
             the
             name
             of
             that
             famous
             Councell
             of
             Nice
             ,
             wherein
             Arius
             was
             condemned
             ,
             euery
             man
             not
             knowing
             ,
             that
             this
             was
             a
             second
             Councell
             betwixt
             three
             and
             foure
             hundred
             yeere
             after
             the
             former
             .
             But
             that
             all
             men
             may
             be
             the
             better
             able
             to
             iudge
             of
             this
             foresaid
             Councell
             ,
             let
             me
             propound
             the
             speeches
             of
             some
             of
             the
             Bishops
             on
             the
             behalfe
             of
             Images
             .
             x
             
               I
               receiue
               and
               embrace
               honorablie
            
             (
             saith
             Constantine
             Bishop
             of
             Constans
             in
             Cyprus
             )
             
               holy
               and
               reuerend
               Images
               ,
               according
               to
               the
               seruice
               of
               
               adoration
               ,
               which
               I
               performe
               to
               the
               Consubstantiall
               and
               life
               giuing
               Trinitie
               :
               And
               them
               that
               do
               not
               so
               thinke
               ,
               nor
               glorifie
               them
               ,
               I
               separate
               from
               the
               Catholike
               and
               Apostolicall
               Church
               ,
               and
               lay
               them
               vnder
               the
               Cursse
               ,
               and
               ioyne
               them
               with
               such
               as
               haue
               denied
               the
               Incarnation
               of
               Christ
               our
               God
               ,
               for
               our
               saluation
               .
            
             y
             
               The
               holy
               Father
               hath
               said
               plainly
               ,
               that
               the
               Image
               of
               the
               King
               is
               called
               the
               King
               ,
               and
               yet
               there
               are
               not
               two
               Kings
               :
               so
               that
               it
               is
               cleere
               that
               he
               which
               shall
               adore
               the
               Image
               ,
               and
               say
               it
               is
               Christ
               ,
               sinnes
               not
               .
               The
               most
               holy
               Patriarke
               ,
            
             z
             
               Tharasius
               said
               ,
               let
               vs
               obserue
               that
               the
               old
               Scripture
               ●ad
               signes
               ,
               and
               that
               out
               of
               it
               the
               new
               hathtaken
               Cherubins
               of
               glorie
               ,
               shaddowing
               the
               propitiatory
               .
               The
               holie
               Synode
               answered
               very
               well
               Sir
               ,
               so
               is
               the
               truth
               .
               The
               most
               holy
               Patriarke
               said
               ;
               if
               the
               old
               Scripture
               had
               Cherubins
               shadowing
               the
               Propitiatorie
               ,
               we
               also
               will
               haue
               the
               Images
               of
               Iesus
               Christ
               ,
               and
               of
               the
               holy
               mother
               of
               God
               ,
               and
               of
               the
               Saints
               shadowing
               our
               Altars
               .
            
             a
             Theodosius
             Bishop
             of
             Ancyra
             said
             ,
             
               whatsoeuer
               things
               are
               written
               ,
               are
               written
               for
               our
               learning
               ;
               therfore
               the
               holy
               Images
               and
               Pictures
               grauen
               ,
               and
               painted
               ,
               are
               painted
               and
               set
               vp
               for
               our
               learning
               ,
               zeale
               ,
               and
               example
               .
            
             b
             Elias
             the
             most
             holy
             Bishop
             of
             Creet
             ,
             said
             ,
             
               According
               to
               the
               most
               reuerend
               letters
               of
               Adrian
               ,
               most
               holy
               Pope
               of
               old
               Rome
               ,
               I
               confesse
               and
               hold
               Images
               to
               be
               holy
               and
               worthy
               of
               worship
               ,
               neuer
               laying
               them
               away
               ,
               but
               adoring
               them
               perfectly
               ;
               them
               that
               confesse
               otherwise
               ,
               I
               accursse
               .
            
             The
             othet
             most
             holy
             Bishops
             and
             venerable
             Monkes
             cried
             out
             ;
             c
             
               And
               we
               all
               together
               receiue
               ,
               and
               embrace
               ,
               and
               adore
               Images
               ,
               with
               very
               great
               honour
               .
            
             d
             Stauratius
             Bishop
             of
             Chalcedon
             said
             ,
             
               I
               receiue
               ,
               embrace
               ,
               and
               honour
               Images
               ,
               as
               being
               the
               pledges
               of
               my
               saluation
               .
            
             e
             Peter
             Bishop
             of
             Nichor
             said
             ,
             
               I
               receiue
               venerable
               Images
               ,
               and
               adore
               them
               ,
               and
               will
               alwaies
               teach
               the
               doctrine
               ,
               that
               I
               may
               one
               day
               giue
               account
               to
               God
               our
               Iudge
               ,
               in
               the
               world
               to
               come
               .
            
             f
             Iohn
             the
             most
             religious
             Priest
             ,
             Lieue-tenant
             of
             the
             Apostolike
             thrones
             said
             .
             
               Therefore
               an
               Image
               is
               greater
               then
               prayer
               .
               And
               this
               is
               come
               to
               passe
               by
               the
               prouidence
               of
               God
               ,
               for
               ignorant
               mens
               sakes
               .
            
             g
             The
             same
             man
             
               counteth
               the
               denying
               of
               worship
               to
               Images
               ,
               the
               worst
               of
               all
               heresies
               ,
               as
               that
               which
               ouerthrowes
               the
               gouernment
               of
               our
               Sauiours
               house
               .
            
             I
             forbeare
             to
             set
             downe
             their
             reasons
             which
             are
             taken
             from
             Tradition
             ,
             miracles
             ,
             and
             some
             places
             of
             Scripture
             so
             ridiculously
             
             applied
             ,
             that
             it
             is
             little
             better
             then
             blasphemie
             to
             make
             the
             holy
             Ghost
             president
             of
             so
             Idolatrous
             and
             sottish
             a
             Councell
             .
             h
             Constantine
             hauing
             subscribed
             to
             this
             Councell
             by
             his
             mothers
             perswasion
             and
             example
             in
             his
             none-age
             ;
             after
             he
             came
             to
             yeeres
             of
             discretion
             ,
             and
             his
             owne
             gouernment
             ,
             by
             the
             aduise
             of
             diuers
             learned
             men
             ,
             repealed
             the
             decrees
             of
             it
             concerning
             Images
             ;
             and
             ere
             long
             after
             tooke
             the
             whole
             sway
             of
             the
             Empire
             from
             his
             mother
             (
             who
             had
             vsurped
             it
             as
             protectrix
             )
             into
             his
             owne
             hands
             ,
             which
             dealing
             of
             his
             did
             incense
             the
             ambitious
             ,
             and
             idolatrous
             woman
             ,
             i
             that
             shee
             caused
             certaine
             traitours
             ,
             first
             to
             plucke
             out
             his
             eyes
             ;
             and
             afterward
             to
             murder
             him
             :
             yea
             so
             great
             was
             her
             malice
             and
             feare
             ,
             that
             shee
             ceased
             not
             ,
             till
             shee
             had
             made
             his
             sonnes
             her
             grand-childrens
             ,
             or
             neuewes
             eyes
             to
             be
             pulled
             out
             also
             :
             such
             an
             author
             ,
             and
             patrones
             had
             that
             Idolatrous
             and
             wicked
             Councell
             ;
             the
             chiefe
             foundation
             of
             Popish
             Images
             .
             Such
             as
             it
             was
             notwithstanding
             ,
             the
             decrees
             of
             it
             were
             sent
             by
             Pope
             Adrian
             the
             first
             to
             the
             Emperour
             Charlemaine
             ,
             that
             he
             might
             allow
             of
             them
             :
             But
             he
             held
             another
             k
             Councell
             at
             Franckfort
             ;
             wherin
             it
             was
             concluded
             ,
             that
             the
             second
             Councell
             of
             Nice
             ,
             whereof
             we
             haue
             spoken
             ,
             should
             not
             be
             held
             either
             for
             generall
             ,
             or
             for
             the
             seauenth
             ,
             or
             for
             a
             thing
             of
             any
             worth
             .
             The
             decrees
             of
             that
             Councell
             condemning
             Images
             ,
             were
             by
             this
             repealed
             ,
             and
             a
             book
             written
             by
             expresse
             commandement
             of
             the
             Councell
             of
             Franckfort
             ,
             and
             published
             in
             the
             name
             of
             Charlemaine
             ,
             in
             which
             ,
             as
             the
             Councell
             of
             Constantinople
             is
             reproued
             ,
             for
             taking
             away
             all
             vse
             of
             Images
             ,
             euen
             for
             history
             and
             memory
             :
             so
             that
             second
             Councell
             of
             Nice
             is
             particularly
             confuted
             and
             condemned
             .
             The
             like
             entertainment
             found
             the
             decrees
             of
             that
             Councell
             ,
             amongst
             our
             countri-men
             here
             in
             England
             ,
             as
             you
             shall
             see
             by
             the
             testimony
             of
             a
             Monke
             ,
             that
             writ
             300.
             yeeres
             agoe
             .
             The
             l
             
               same
               yeere
            
             (
             saith
             Mathew
             of
             Westminster
             )
             
               Charles
               King
               of
               the
               French-men
               sent
               into
               Britaine
            
             m
             
               a
               booke
               of
               decrees
               ,
               wherin
               many
               things
               were
               found
               contrary
               to
               the
               true
               faith
               ,
               and
               that
               especially
               ,
               that
               it
               was
               determined
               by
               the
               ioynt
               consent
               of
               almost
               all
               the
               Doctors
               of
               the
               East
               ,
               That
               Images
               are
               to
               be
               adored
               ,
               which
               the
               Catholike
               Church
               vtterly
               detests
               .
               Against
               this
               ,
               Albinus
               writ
               
               an
               Epistle
               wonderfully
               endited
               ,
               according
               to
               the
               authority
               of
               the
               holy
               Scriptures
               ●●d
               carried
               together
               with
               that
               booke
               of
               decrees
               to
               the
               King
               of
               Fr●…ce
               in
               the
               name
               of
               the
               Bishops
               and
               Nobles
               .
            
          
           
             Yet
             was
             not
             this
             Councell
             of
             Franckfort
             ,
             nor
             the
             Epistle
             written
             by
             Albinus
             ,
             nor
             the
             booke
             set
             out
             in
             Charlemaines
             name
             of
             sufficient
             strength
             to
             stop
             the
             course
             of
             Idolatry
             ,
             so
             violent
             it
             is
             where
             it
             finds
             any
             way
             made
             for
             it
             ,
             whereupon
             n
             Claudius
             Bishop
             of
             Turin
             hauing
             bin
             brought
             vp
             and
             preferred
             by
             Charlemaine
             ,
             opposed
             himselfe
             by
             writing
             afresh
             against
             it
             ,
             and
             (
             as
             o
             Ionas
             Bishop
             of
             Orleans
             saith
             ,
             who
             writ
             against
             him
             )
             proceeded
             farther
             to
             cast
             them
             out
             of
             all
             the
             Churches
             of
             his
             dioces
             .
             This
             opinion
             and
             fact
             of
             his
             ,
             Ionas
             writ
             against
             ,
             yet
             so
             ,
             as
             that
             he
             wholy
             agreed
             with
             him
             about
             the
             vnlawfulnes
             of
             adoring
             Images
             against
             the
             second
             Councell
             of
             Nice
             .
             But
             in
             the
             East
             the
             quarrels
             about
             Images
             were
             more
             hot
             and
             dangerous
             ,
             p
             which
             mooued
             the
             Emperours
             Michaell
             and
             Theophilus
             ,
             to
             send
             their
             Embassadors
             into
             France
             to
             the
             Emperour
             Lewis
             q
             
               the
               curteous
            
             ,
             sonne
             of
             Charlemaine
             about
             the
             yeare
             823
             ,
             to
             signifie
             to
             him
             ,
             
               that
               the
               superstitious
               abuse
               of
               Images
               in
               their
               dominions
               ,
               had
               made
               them
               assemble
               a
               Councell
               about
               the
               matter
               ,
               in
               which
               it
               was
               decreed
               ,
               that
               they
               should
               not
               be
               worshipped
               with
               incense
               ,
               lights
               ,
               kneeling
               prayers
               ,
               songs
               and
               seruice
               before
               them
               ,
               all
               which
               notwithstanding
               ,
               that
               some
               of
               their
               clergy
               refusing
               to
               yeeld
               obedience
               ,
               had
               withdrawne
               themselues
               to
               the
               Pope
               of
               old
               Rome
               ,
               complaining
               to
               him
               ,
               and
               slandering
               the
               East
               Church
               ,
               that
               they
               therefore
               had
               sent
               their
               Ambassadors
               both
               to
               him
               ,
               and
               to
               the
               Pope
               ,
               for
               the
               clearing
               of
               themselues
               of
               all
               such
               false
               imputations
               ,
               and
               that
               they
               might
               vnderstand
               what
               the
               iudgement
               of
               their
               Churches
               was
               in
               those
               points
               .
            
             Hereupon
             Lewis
             the
             Emperour
             called
             a
             nationall
             Councel
             at
             Paris
             the
             r
             yere
             following
             824.
             wherein
             the
             conclusion
             was
             (
             as
             in
             the
             Councell
             of
             Franckfort
             )
             against
             both
             pulling
             downe
             ,
             and
             worshipping
             of
             Images
             ,
             as
             appeareth
             by
             an
             Epistle
             sent
             from
             the
             said
             Synode
             to
             Lewis
             and
             Lotharius
             ,
             by
             two
             Bishops
             ,
             Italitgarius
             ,
             and
             Flamarius
             ,
             and
             according
             thereunto
             answere
             was
             returned
             to
             the
             Emperours
             Michaell
             ,
             and
             Theophilus
             .
             Thus
             much
             I
             thought
             good
             to
             set
             downe
             ,
             as
             briefely
             as
             I
             could
             ,
             hee
             that
             would
             
             reade
             of
             these
             matters
             more
             at
             large
             ,
             may
             finde
             enough
             to
             content
             him
             in
             that
             excellent
             treatise
             of
             the
             s
             Lord
             Plessy
             against
             the
             Masse
             ,
             in
             the
             second
             booke
             ,
             the
             second
             ,
             third
             ,
             and
             fourth
             Chapters
             .
             The
             iudgement
             of
             all
             these
             matters
             I
             leaue
             to
             all
             men
             whatsoeuer
             ,
             that
             will
             vouchsafe
             to
             waigh
             things
             by
             the
             Ballance
             of
             the
             Sanctuary
             ,
             with
             the
             hand
             of
             true
             reason
             .
             Others
             ,
             that
             had
             rather
             beleeue
             what
             is
             told
             them
             ,
             then
             try
             that
             they
             beleeue
             ,
             I
             commit
             and
             commend
             to
             the
             mercy
             of
             God.
             Whom
             I
             beseech
             ,
             according
             to
             his
             good
             pleasure
             ,
             to
             enlighten
             our
             hearts
             ,
             and
             incline
             our
             affections
             euery
             day
             more
             and
             more
             ,
             that
             we
             may
             discerne
             and
             acknowledge
             his
             most
             holy
             truth
             ,
             to
             his
             glory
             ,
             the
             good
             of
             his
             Church
             ,
             and
             our
             owne
             euerlasting
             saluation
             ,
             through
             his
             Sonne
             Iesus
             Christ.
             To
             whom
             with
             the
             Father
             ,
             and
             holy
             Spirit
             ,
             one
             God
             ,
             immortall
             ,
             inuisible
             ,
             and
             only
             wise
             ,
             be
             all
             glorie
             ,
             power
             ,
             obedience
             ,
             and
             thanksgiuing
             for
             euer
             and
             euer
             ,
          
           
             Amen
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         
           Errata
           .
        
         
           Pag.
           11.
           lin
           .
           1.
           read
           ,
           in
           our
           time
           p.
           ead
           .
           l.
           29.
           r.
           yes
           .
           p.
           17.
           l.
           11.
           r.
           were
           not
           dedicated
           p.
           36.
           l.
           22.
           r.
           out
           .
           p.
           44.
           l.
           10.
           in
           the
           margin
           ,
           r.
           Popes
           breast
           p.
           45
           l.
           21.
           r.
           and
           that
           .
           p.
           57.
           l.
           17.
           r.
           &c.
           p.
           ead
           .
           l.
           35.
           r.
           them
           Cardinall
           p.
           68.
           lin
           .
           18.
           r.
           is
           moued
           .
           p.
           cad
           l.
           22.
           dele
           as
           .
           p.
           87.
           l.
           4.
           in
           the
           margin
           ,
           r.
           Appetit
           .
           p.
           100.
           l.
           10.
           in
           the
           margin
           ,
           r
           consentientis
           .
           p.
           129.
           l.
           34.
           r.
           he
           .
           p.
           ead
           .
           l.
           vlt.
           in
           margin
           ,
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           132.
           lin
           .
           34.
           r.
           conscience
           .
           p.
           136.
           lin
           .
           12.
           r.
           thereby
           .
           p
           144
           l.
           15.
           r.
           vncertaine
           .
           p.
           148.
           l.
           9.
           r.
           since
           .
           p.
           155.
           l
           23.
           dele
           ,
           to
           .
           p.
           158.
           l.
           5.
           in
           the
           margin
           ,
           r.
           take
           heed
           your
           .
           p.
           159.
           l.
           9.
           r.
           his
           .
           p.
           181.
           l.
           9.
           r.
           it
           is
           not
           a
           short
           ,
           p.
           183.
           l.
           27.
           
           I.
           cannot
           couer
           two
           .
           p.
           208.
           l.
           24.
           dele
           ,
           only
           .
           p.
           250.
           l.
           29.
           dele
           ,
           your
           .
           p.
           252.
           l.
           4.
           r.
           he
           .
           p.
           262.
           l.
           30.
           r.
           But
           that
           this
           .
           p.
           296.
           l.
           35
           ,
           r.
           for
           though
           Christ.
           p.
           353.
           l.
           11.
           r.
           temporall
           satisfaction
           .
           p.
           359.
           l.
           2.
           in
           the
           marg
           .
           r.
           way
           .
           p.
           380
           l.
           27.
           r
           sin
           .
           p.
           390.
           
           The
           measure
           of
           our
           Ladies
           most
           holy
           foote
           .
           p
           ead
           .
           l.
           3.
           r.
           ●●zes
           .
           p.
           403.
           l.
           22.
           r.
           good
           .
           p.
           405.
           l.
           17.
           r.
           three
           .
           p.
           422.
           l.
           16.
           r.
           authoritie
           .
           p.
           425
           l.
           18.
           
           〈◊〉
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           426.
           l.
           30.
           r.
           is
           at
           those
           .
           p.
           441.
           l.
           39.
           r.
           away
           .
           p.
           451.
           l.
           28.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           461.
           l.
           36.
           r.
           Russin
           .
           p.
           464.
           l.
           6.
           r.
           Menandrians
           .
           p.
           466.
           l.
           24
           r.
           Cerdon
           .
           p.
           476.
           l.
           4.
           dele
           be
           .
           p.
           488.
           l.
           31.
           r.
           Canon
           law
           .
           p.
           502.
           l.
           33.
           r.
           Austin
           .
           p.
           cad
           .
           l.
           35
           r.
           our
           opinion
           .
           p.
           506.
           l.
           21.
           r.
           refraining
           .
           p.
           521.
           l.
           10.
           r.
           commended
           .
           p.
           527.
           lin
           .
           7.
           dele
           by
           .
           p.
           548.
           l
           36
           r.
           terret
           .
           p.
           552.
           l.
           34
           read
           ,
           that
           the
           image
           of
           the
           liuing
           God
           should
           be
           made
           the
           image
           of
           an
           idoll
           .
           and
           dead
           thing
           .
           p.
           580.
           l.
           14.
           r.
           the
           preposition
           .
           lin
           .
           26.
           the
           same
           preposition
           .
           p.
           592.
           lin
           .
           30.
           read
           ,
           offring
           to
           it
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A15735-e330
           
             Phil.
             1.
             24
             
          
           
             Matth.
             13.
             
             〈◊〉
             .
          
           
             Iohn
             6.
             6.
             
          
        
         
           Notes for div A15735-e730
           
             *
             Not
             〈◊〉
             but
             pers●●s
             ,
             that
             studie
             〈◊〉
             plo●
             Treason
             
          
           
             b
             〈…〉
             
          
           
             Apoc.
             cap.
             1.
             8.
             
          
           
             Pronerb
             .
             4.
             
             Dan.
             4.
             
          
           
             c
             Virg
             Eclog.
             3
             Theoc●
             it
             .
             Idyl
             .
             17.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             R●…
             .
             〈◊〉
             .
             1.
             8.
             11.
             
             &
             2.
             8.
             
          
           
             〈…〉
             
          
           
             Anno
             1580.
             
             Iune
             20.
             
          
           
             Pag.
             7●
             .
          
           
             f
             Rom.
             1.
             8.
             
          
           
             g
             Ambros.
             de
             sacra
             lib.
             3.
             c.
             1
             Prosper
             de
             lib.
             a●b
             .
             ad
             Russin
             .
          
           
             *
             By
             faith
             only
             ,
             or
             by
             faith
             a●one
             ,
             vvere
             english
             ,
             so
             is
             not
             ,
             by
             only
             faith
             .
             
               Aug.
               d●
               〈◊〉
               &
               openbus
               cap.
               ●4
               .
               Cap.
               20.
               
            
          
           
             h
             De
             side●…
             oper
             .
             cap.
             1●
             .
             Non
             quale
             〈◊〉
             〈…〉
             〈◊〉
             ,
             &c.
             
          
           
             i
             Hoc
             Paulum
             arbitra●●
             sunt
             dic●re
             ,
             〈◊〉
             ●alum
             ,
             &c.
             
          
           
             k
             Vt
             opera
             iu
             stitia
             contem
             na●tur
             .
          
           
             l
             ●…iamsi
             legis
             opera
             nō
             prae●esterint
             .
          
           
             m
             〈…〉
             cap.
             20
             
          
           
             n
             ●…
             .
          
           
             o
             〈…〉
             D.
             B.
             P.
             〈…〉
             cap.
             〈◊〉
             〈…〉
             Aug.
             〈…〉
             
          
           
             p
             August
             .
             d●
             side
             contra
             Manich.
             cap.
             6.
             7.
             
             &
             de
             hares
             .
             cap
             46.
             
          
           
             q
             Co●…
             .
             〈…〉
             Ma●ich
             .
             lib.
             〈◊〉
             cap.
             8.
             
          
           
             r
             A
             gente
             l●…
             à
             gente
             〈◊〉
             brarum
             .
          
           
             s
             Histor.
             l●b
             .
             〈◊〉
             cap.
             10.
             
          
           
             t
             Pr●…●…al
             .
             co●…
             Pelag●…
             
          
           
             〈…〉
             
          
           
             u
             Epiphan
             .
             tom
             .
             1.
             lib.
             2.
             haeres
             .
             64.
             &
             ibid.
             Methodius
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Hieronym
             .
             contra
             Pelag.
             lib.
             1.
             in
             princip
             .
          
           
             Perkin
             .
             pag.
             163.
             
          
           
             b
             August
             .
             retract
             .
             lib.
             2.
             cap.
             22.
             
          
           
             c
             Frangebat
             .
          
           
             d
             Aliquorum
             sacerdotum
             .
          
           
             e
             August
             .
             de
             haeres
             .
             cap.
             82.
             
          
           
             5.
             
             Eliz.
             cap.
             5.
             
             Ra●●als
             Abri●…ment
             of
             Ships
             and
             Shipping
             .
          
           
             f
             In
             censura
             sua
             in
             illum
             Hieronymilibrum
             .
          
           
             g
             O●●phr
             .
             de
             ritu
             sepeliendi
             mortu●●
             .
             Eusebius
             hist.
             lib.
             7.
             cap.
             11.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               dorters
               ,
               sleeping
               places
            
             .
             Tertulliano
             Areae
             .
             ad
             Sc●pulam
             .
             Aug
             ad
             q.
             vul●
             ,
             haeres
             .
             53.
             
          
           
             i
             Epiphan
             .
             lib.
             3.
             
             Tom.
             1.
             haeres
             .
             75.
             
          
           
             D.
             B.
             P.
             Lib.
             3.
             c.
             20.
             
             Lib.
             1.
             con
             .
             Maximinum
             .
          
           
             k
             Irenaeus
             lib.
             1.
             cap.
             20.
             
          
           
             l
             August
             .
             cont
             .
             Maxim.
             lib.
             3.
             cap.
             14.
             
          
           
             m
             Cont.
             Dona
             t
             ist
             .
             lib.
             2.
             cap.
             6
             &
             de
             v●…at
             .
             〈◊〉
             .
             ●les
             .
             2.
             3.
             6.
             
          
           
             N●ceph
             lib.
             10.
             
             〈◊〉
             .
          
           
             n
             〈…〉
             〈◊〉
             of
             this
             ●ame
             ,
             Callistus
             ,
             and
             Gregores
             ,
             both
             writers
             of
             histories
             .
          
           
             o
             Nicephor
             .
             Callist
             .
             lib.
             16.
             cap.
             27.
             
          
           
             p
             C●…nus
             pag.
             290.
             
          
           
             q
             Commentar●
             in
             Dama●
             .
             Orthod
             .
             sid
             .
             li.
             4.
             cap.
             17.
             
          
           
             r
             See
             ●●y
             ansvvere
             in
             the
             treatise
             of
             images
             tovvard
             the
             end
             .
          
           
             s
             Rom.
             1.
             8.
             
          
           
             *
             Tvvo
             monstrous
             vntr●…
             〈◊〉
             haue
             shewed
             else
             vvhere
             .
          
           
             t
             In
             my
             ansvvere
             to
             the
             12.
             
             Articles
             .
             part
             .
             2.
             art
             .
             5.
             and
             part
             .
             1.
             art
             .
             4.
             
             The
             disdaine
             is
             at
             your
             idolagrie
             ,
             not
             at
             the.
             
          
           
             u
             De
             vera
             relig
             .
             cap.
             55.
             
          
           
             *
             Phil.
             3.
             2.
             
             Gal.
             5.
             2.
             
          
           
             x
             See
             my
             ansvvere
             to
             12.
             
             Articl
             .
             par
             .
             1.
             art
             .
             4.
             H.
             What
             does
             your
             Po●e
             ,
             that
             may
             release
             them
             all
             and
             will
             not
             ?
          
           
             y
             See
             my
             ansvvere
             to
             12.
             
             Articl
             .
             part
             .
             1.
             art
             .
             4.
             l.
             Vtterly
             vntrue
             .
          
           
             We
             acknowledge
             such
             a
             grace
             ,
             though
             not
             to
             iustification
             .
          
           
             z
             1.
             
             Cor.
             6.
             11.
             
          
           
             a
             Matth.
             23.
             27
             
          
           
             b
             Rom.
             4.
             3
             ,
             4
             ▪
             ●…
             .
          
           
             c
             ●…
             .
          
           
             d
             1.
             
             Cor.
             13
             ▪
             〈◊〉
             .
             Rom.
             7.
             23.
             2.
             
             Cor.
             12.
             9.
             
          
           
             e
             Rom.
             5.
             8.
             1.
             
             Ioh
             4.
             10.
             
          
           
             f
             Gal.
             4
             6.
             
             Rom.
             8.
             15.
             
          
           
             g
             Ephe●
             .
             1.
             3.
             〈◊〉
             
          
           
             And
             ea●e
             of
             vn●…
             .
          
           
             Pag.
             132.
             162.
             
             16●
             ▪
             
          
           
             h
             1.
             
             Cor.
             9.
             27.
             
          
           
             i
             Rom.
             6.
             
             〈◊〉
             Col.
             3.
             5.
             
          
           
             k
             1.
             
             Cor.
             7.
             2.
             
             〈◊〉
             .
          
           
             l
             1.
             
             Cor
             6
             12.
             
          
           
             m
             See
             my
             ansvv●…
             〈◊〉
             the
             〈◊〉
             of
             V●…
             .
          
           
             I
             deny
             both
             your
             consequences
             .
             Borrovved
             out
             of
             the
             tvvelue
             Articles
             ,
             and
             ansvvered
             by
             me
             heretofore
             .
             Rom.
             6.
             
          
           
             n
             See
             my
             ansvvere
             to
             12.
             
             Articl
             .
             part
             .
             2.
             art
             .
             3.
             
          
           
             o
             1.
             
             Cor.
             15.
             58
             
          
           
             p
             ●o
             the
             12.
             
             Art.
             part
             .
             2.
             art
             .
             2.
             
          
           
             〈◊〉
             Epist.
             cap.
             5.
             3
             
          
           
             Rom
             13.
             
          
           
             Pag.
             69.
             
          
           
             q
             2.
             
             Thes.
             2.
             7.
             
          
           
             Euseb.
             de
             vita
             Constan.
             lib.
             3.
             cap.
             2.
             
             Lib.
             2.
             cap.
             14
             :
             Lib.
             4.
             cap.
             26.
             
          
           
             Ibidem
             lib.
             3.
             cap.
             47.
             &
             alibi
             .
             Ch●y
             ●…om
             .
             66.
             ad
             pop
             .
             Antioth
             .
          
           
             Euseb.
             in
             vita
             Const.
             lib.
             4.
             c.
             60
             Ibid.
             cap
             71.
             
          
           
             Ibidem
             de
             vi●a
             Const.
             li.
             4.
             ca.
             45
             
          
           
             Zozom
             .
             lib●
             .
             1.
             hist.
             Eccl.
             cap.
             21
             
          
           
             Socr
             hist.
             lib.
             1.
             cap.
             5.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             s
             Euseb.
             de
             vita
             Constant.
             li.
             2.
             cap.
             14.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             t
             ib.
             4.
             cap.
             26
             
          
           
             u
             De
             ●aud
             Constant.
             〈◊〉
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             x
             Euseb.
             hist.
             lib.
             5.
             cap.
             2.
             
          
           
             y
             Plessy
             de
             Missa
             lib.
             3.
             cap.
             15.
             
          
           
             z
             Biblioth
             .
             li.
             6.
             
             Annot.
             152.
             
          
           
             a
             Chrysost.
             ad
             Pop.
             Antioch
             .
             honul
             .
             66.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             Quae
             quidem
             arbitror
             imperatorem
             &c.
             Non
             quo
             eum
             laudaret
             .
          
           
             e
             Socrat
             hist.
             lib.
             1.
             cap.
             5.
             
          
           
             f
             As
             Gregory
             the
             7.
             s●raed
             the
             Emperour
             Henry
             the
             4.
             his
             vvi●e
             and
             eldest
             sonne
             .
             B●nno
             .
          
           
             g
             As
             Frederick
             the
             1.
             did
             to
             Pope
             Hadrian
             the
             4.
             
          
           
             h
             Ruffin
             .
             hist.
             lib.
             1.
             cap.
             5.
             
          
           
             i
             Psalm
             .
             82.
             1.
             
             Ruffi
             lib.
             1.
             hist.
             cap
             2.
             
          
           
             k
             To
             an
             Epistle
             of
             a
             Puritan-Papist
             .
             VVhy
             not
             
               Cui
               bono
            
             ?
          
           
             Matth.
             16.
             
          
           
             Novv●●●
             are
             in
             your
             right
             veine
             .
          
           
             l
             To
             the
             12.
             
             Art.
             ●art
             .
             1.
             art
             .
             1.
             
             D.
             
          
           
             m
             Bellarm.
             de
             summo
             pontif
             .
             lib.
             5.
             cap.
             4.
             6.
             7
             
          
           
             
               Bellarm.
               de
               pontif
               .
               lib.
               5.
               cap.
            
             4.
             6.
             7.
             
             VVould
             you
             haue
             greater
             reason
             of
             restraint
             than
             idolatrie
             and
             treason
             ?
             Matth.
             13.
             
             A
             good
             reason
             to
             suffer
             all
             kind
             of
             heretikes
             .
          
           
             No
             doubt
             but
             you
             haue
             all
             Princes
             and
             estates
             at
             commaund
             .
          
           
             Except
             the
             Pope
             vvill
             them
             .
          
           
             Matth.
             5.
             
             Thine
             eye
             shall
             not
             pittie
             him
             .
             Deut.
             13.
             8.
             9.
             
          
           
             n
             Albert.
             Pighius
             controuers
             .
             2.
             
          
           
             o
             Bellarm
             de
             grat
             &
             lib.
             arb
             .
          
           
             p
             Lib.
             21.
             c.
             9.
             
             Barthol
             .
             Camerarius
             de
             lib.
             arb
             .
          
           
             q
             12.
             
             Art.
             part
             .
             1.
             
             Art.
             1.
             
          
           
             May
             there
             be
             an
             vnion
             betvvixt
             〈◊〉
             of
             the
             〈◊〉
             〈◊〉
             the
             Church
             of
             ●ome
             ?
          
           
             1
             Cor.
             3.
             
          
           
             q
             12.
             
             A●●
             .
             part
             .
             1.
             
             Art.
             1.
             
          
           
             Rom.
             1●
             .
             God
             birds
             the
             conscience
             as
             sar●e
             as
             the
             lavv
             is
             gro●nd●d
             v●on
             his
             Commaundements
             .
          
           
             r
             The
             Po●e
             may
             dispense
             against
             the
             lav●
             of
             ●atu●e
             .
             
               Glossa
               .
               ad
               caus
               .
               15.
               q.
               6.
               c.
               auto●i●atē
               .
            
             The
             Pope
             〈◊〉
             pen●eth
             against
             the
             Apostle
             .
             
               Di●●
               .
               3●●ec●●r
               .
               &
               〈◊〉
               82
               pr●…
               .
               &
               〈◊〉
               〈◊〉
               〈◊〉
               .
               15.
               
               〈◊〉
               .
               6
               c.
               〈◊〉
               〈◊〉
               .
            
          
           
             s
             〈◊〉
             .
             〈◊〉
             〈◊〉
             〈◊〉
             .
             〈◊〉
             .
          
           
             t
             ●…th
             .
             16.
             19
             
             Ioh.
             20.
             23.
             
          
           
             Js
             Of
             and
             Jn
             ,
             allone
             vvith
             you
             ?
             But
             the
             matter
             is
             not
             .
          
           
             Tim.
             4.
             
          
           
             Hovv
             are
             there
             ten
             then
             ?
             saith
             Origen
             in
             Exod
             .
             Hom.
             8.
             
          
           
             u
             1.
             
             Cor.
             1.
             30.
             
             Rom.
             3.
             25.
             
          
           
             *
             1.
             
             Tim.
             4.
             16.
             
          
           
             x
             Exod.
             20.
             6.
             
          
           
             Rom.
             8.
             
          
           
             y
             Rom.
             8.
             29.
             
          
           
             Ridiculous
             :
             vvho
             euer
             expounded
             intercession
             so
             ?
          
           
             VVas
             it
             practised
             before
             by
             Catholikes
             ?
             Your
             consequence
             is
             ●aught
             .
          
           
             And
             before
             sonnes
             too
             ,
             if
             you
             vvill
             follovv
             nature
             .
          
           
             This
             flattering
             speech
             vvill
             not
             maintaine
             that
             Blasphemie
             .
          
           
             z
             Ioh.
             16.
             23.
             
          
           
             a
             To
             the
             12.
             
             Art.
             par
             .
             1.
             
             Art.
             4.
             
             H.
             
          
           
             b
             1.
             
             Ioh.
             2.
             1.
             
             Gal.
             3.
             20.
             
          
           
             c
             Rom.
             8.
             34.
             
             Heb.
             7.
             25.
             
          
           
             d
             Bonauentur
             .
             in
             Psalte
             beat
             .
             Mariae
             ,
             Psal.
             35
             
          
           
             e
             Idemin
             Corona
             Mariae
             .
             §.
             Imperatur
             .
          
           
             f
             Psalt
             Psal
             12.
             
          
           
             g
             Coro
             Mari.
             §.
             Imperatr
             .
          
           
             h
             In
             opuse
             .
             scrip
             opuse
             .
          
           
             i
             Canonizatio
             Bonauenturae
             in
             opuse
             .
          
           
             k
             Horae
             beat
             .
             Maryae
             ad
             vsum
             Sarisbur
             .
             Eccles
             .
             fol.
             42.
             
          
           
             l
             Fol.
             46.
             
          
           
             m
             Mag●stra
             Euangelistarum
             veracissima
             .
             Doctrix
             Apostolorum
             sapien●issima
             .
          
           
             〈…〉
             
          
           
             n
             〈…〉
             
          
           
             I
             haue
             shevved
             you
             .
          
           
             The
             name
             Catholike
             ,
             makes
             not
             your
             Religion
             Catholike
             .
          
           
             Theod.
             4.
             hist.
             cap.
             17.
             
          
           
             Th●…et
             .
             ●…es
             .
             lib.
             〈◊〉
             cap
             17.
             
             Qu●…
             in
             sa●…s
             〈◊〉
             e
             ducati
             ,
             ne
             vnā
             quidem
             ●yllabam
             diuino●…
             dogma●…
             prodi
             ●…unt
             .
          
           
             ●xordium
             Commune
             .
          
           
             〈…〉
             .
          
           
             B.
             
          
           
             C.
             
          
           
             Chap.
             18.
             
             〈◊〉
             .
          
           
             Your
             friendly
             offer
             is
             suspicious
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               S●phoc
               .
               in
               Aia●●
               slagel
            
             .
          
           
             Popish
             you
             meane
             .
          
           
             ●…
             .
          
           
             〈…〉
             
          
           
             p
             Hieron
             an
             〈…〉
             
          
           
             q
             Tertul.
             contra
             lud●o●
             pag
             131.
             &
             contra
             Mar●ion
             .
             lib
             3.
             pag.
             204.
             
          
           
             r
             A●etas
             in
             Apoc
             cap.
             17.
             
          
           
             s
             August
             de
             ci●●●
             lib
             18.
             cap.
             2.
             
             ●2
             .
             27.
             ●●
             lib.
             ●●
             c.
             17.
             
          
           
             t
             Baptista
             Regnault
             in
             〈…〉
             ber●
             ,
             &
             .
             R●be●a
             in
             epistola
             ad
             lector
             .
          
           
             u
             Certis
             argumentis
             deprehendi
             ,
             eas
             Tyconij
             esse
             ,
             non
             Augustini
             .
          
           
             *
             Babtist
             .
             Regnaul
             .
             vbi
             supra
             .
          
           
             x
             See
             Doctor
             Dovvnam
             of
             Antichrist
             ,
             lib.
             1.
             cap.
             2.
             ss
             3.
             
             &
             Master
             Povvel
             
               de
               Antichristo
               lib.
               1.
               cap.
            
             11.
             ss
             22.
             23.
             
          
           
             y
             Ciuitas
             ,
             the
             state
             of
             Rome
             .
          
           
             z
             Vibs
             ,
             the
             tovvn
             of
             Rome
             .
          
           
             a
             See
             Doctor
             Fulk
             against
             Rhem.
             Testam
             .
             Reuel
             .
             17.
             9.
             and
             Dovvn
             .
             of
             Ant●c
             lib.
             1.
             
             〈◊〉
             .
             2
             ss
             4.
             and
             R●em
             .
             Test.
             Reuel
             .
             17.
             9.
             
          
           
             In
             cap.
             178.
             
             
               Jt
               should
               be
            
             in
             cap.
             17.
             
             Libr.
             2.
             contra
             Iouinian
             .
          
           
             Vers.
             6.
             
          
           
             B.
             
          
           
             Vers.
             18.
             
          
           
             Pag.
             5.
             
             Spoke
             of
             Rome
             then
             ,
             as
             it
             is
             now
             .
          
           
             The
             Popes
             Legates
             haue
             by
             one
             meanes
             or
             other
             equalled
             the
             Proconsuls
             authoritie
             ,
             and
             the
             reuenues
             of
             the
             Romane
             state
             .
             Indeede
             the
             church
             of
             Rome
             is
             no
             persecuter
             of
             heretikes
             but
             of
             true
             Christians
             .
          
           
             Before
             it
             was
             vnder
             his
             name
             ;
             haue
             you
             learned
             since
             ,
             that
             it
             was
             his
             in
             deede
             ?
             VVhat
             if
             there
             be
             ?
          
           
             Lib.
             cont
             .
             Iud.
             De
             prasc●pt
             cap.
             16.
             
          
           
             1.
             
             Pet.
             5●
             .
          
           
             He
             saith
             no
             more
             but
             that
             vvhich
             is
             as
             likely
             ,
             and
             more
             commonly
             Thought
             .
             Eusebius
             onely
             recites
             it
             out
             of
             Papias
             .
          
           
             b
             See
             Fulke
             Rhem.
             Testam
             .
             Reuel
             .
             17.
             and
             Dovvnam
             of
             Antichrist
             .
             lib.
             1.
             cap.
             2.
             
             §
             2.
             
          
           
             c
             Reuel
             .
             18.
             2.
             
             &
             17.
             18.
             
          
           
             d
             See
             Fulke
             ,
             Dovvnam
             ,
             Abbot
             ,
             Povvel
             .
          
           
             e
             Bellarm.
             de
             Romano
             pon
             ●if
             .
             lib.
             3.
             cap.
             2
             
          
           
             f
             Rhem.
             Test.
             Reuel
             .
             17.
             
             Bellarm.
             de
             pon●…
             .
             Roma
             .
             lib.
             3.
             cap.
             5.
             13.
             
          
           
             g
             Euseb.
             hist.
             lib.
             3.
             cap.
             36.
             
          
           
             Chap.
             17.
             3.
             
          
           
             Chap.
             18.
             16.
             
          
           
             Chap.
             17.
             6.
             
          
           
             Reuel
             .
             11.
             18.
             
             Epist
             17.
             
             E●…
             &
             P●…
             ad
             Marcell●…
             .
          
           
             Shew
             vs
             whe●e
             if
             you
             can
             .
             Cap.
             18.
             3.
             
          
           
             
               Apol.
               ad
               Antonin
               .
               Euseb.
               lib.
               4.
               hist
               cap.
            
             8.
             
             It
             is
             applied
             to
             the
             Romane
             Church
             ,
             vv●●ch
             novv
             is
             a
             strumpet
             .
             Cap.
             17.
             
             〈◊〉
             .
             1●
             .
          
           
             Such
             they
             were
             vvhen
             they
             gaue
             their
             povver
             to
             the
             beast
             .
          
           
             Pag.
             7.
             
          
           
             Cap.
             17.
             
          
           
             Vers.
             8.
             
          
           
             
               Epist.
               17.
               
               Epist.
            
             17.
             
             This
             Epistle
             is
             brought
             by
             your selfe
             for
             Jero●e
             ▪
             ovvne
             in
             the
             treatise
             of
             Images
             .
          
           
             h
             Reuel
             .
             17.
             1●
             
          
           
             i
             Reuel
             .
             17.
             
             1●
             .
          
           
             k
             Reuel
             .
             14.
             8.
             
             &
             16.
             19.
             
             &
             18.
             10.
             16.
             18
             19
             21
             
          
           
             l
             Reuel
             .
             chap.
             17.
             
             &
             18.
             
          
           
             m
             Leuit.
             4.
             24.
             
             Heb.
             13.
             11.
             12.
             
          
           
             n
             Erasmus
             in
             Carol.
             oper
             .
             ●●eronyn●
             .
             Ludo●…●●ues
             ad
             Aug
             ●e
             ciuit
             .
             de●
             ,
             〈◊〉
             .
             18
             cap
             22.
             
             Rhem●●
             Reuel
             .
             17.
             5.
             
          
           
             Serm.
             in
             Cant.
             33.
             
             Epist.
             1.
             25.
             
          
           
             C.
             In
             nomine
             ,
             dist
             .
             23.
             
          
           
             Referente
             Iuello
             .
             2.
             
             Thes.
             2.
             
          
           
             Or
             else
             you
             vnderstand
             them
             not
             .
             And
             answered
             if
             neede
             require
             .
          
           
             Lib.
             2.
             de
             Cons.
             ad
             Eugen.
             
          
           
             Are
             there
             blind
             places
             in
             your
             saints
             ar●tings
             ?
          
           
             Or
             rather
             you
             the
             falsest
             slanderer
             .
          
           
             Cap.
             13.
             
          
           
             Whose
             is
             the
             
               Index
               Expurgatorios
            
             ?
             He
             saith
             it
             is
             very
             likely
             .
          
           
             o
             Bernar.
             serm
             .
             in
             Cantic
             .
             33.
             
          
           
             p
             Indeede
             Bernard
             makes
             them
             both
             A●tichrists
             .
          
           
             q
             Bernard
             de
             consider
             ,
             ad
             Eugenium
             li.
             2.
             
             Prima●●
             Ab●●
             ,
             gubernatione
             Noe
             ,
             patriarcha●u
             Abraham
             ,
             ordine
             Melc●…c
             ,
             iudica●u
             Samuel
             vnctione
             Christus
             .
          
           
             r
             Dist.
             23.
             〈◊〉
             in
             nomine
             .
          
           
             s
             Inprimis
             Cardinales
             Episcopi
             diligen●…sime
             simul
             de
             electione
             tractantes
             .
          
           
             t
             Mox
             clericos
             Christi
             Cardinales
             adhibeant
             ;
             sicque
             reliquus
             clerus
             &
             populus
             ad
             consensum
             nouae
             electionis
             accedant
             .
          
           
             u
             Set
             out
             by
             the
             vvorthie
             and
             learned
             Sir
             Henry
             Sauile
             .
          
           
             *
             Bal.
             de
             script
             .
             Anglic.
             cent
             .
             3.
             cap.
             55.
             
          
           
             x
             Houeden
             Annal.
             poster
             .
             in
             Richard.
             primo
             .
          
           
             y
             Bellarm.
             Append.
             de
             sumnio
             pontif
             .
             cap.
             11.
             
          
           
             z
             Concil
             Lateran
             sub
             Innocent
             .
             3.
             
          
           
             a
             Institutor
             .
          
           
             b
             Coccius
             in
             thesauro
             Catholico
             .
          
           
             c
             Trithemius
             de
             scriptor
             .
             Eccles.
             
          
           
             d
             Petrarc
             .
             son
             .
             108.
             
             Gia
             Roma
             ,
             hor
             '
             Babylonia
             ;
             falla
             e
             ria
             .
          
           
             e
             Sonet
             .
             107.
             
          
           
             f
             Sonet
             .
             92.
             
          
           
             g
             Bellarm
             de
             Roman
             .
             pont
             .
             append
             cap.
             20
             
          
           
             h
             Irenae
             .
             lib.
             5.
             cap.
             25.
             
          
           
             i
             Habet
             verisimilitudinem
             vt
             ex
             multis
             coll●gamus
             ,
             ne
             forte
             Teitan
             vocetur
             qui
             venier
             .
          
           
             k
             Valde
             verisimile
             est
             quoniam
             verissinum
             regnum
             hoc
             habet
             voca●ulum
             .
          
           
             l
             Reuel
             .
             13.
             
          
           
             m
             See
             D●…name
             of
             〈◊〉
             .
             l●b
             .
             1.
             cap.
             8.
             
          
           
             Lib.
             3.
             cap.
             3.
             
          
           
             VVell
             sare
             a
             good
             glosse
             .
          
           
             Not
             because
             you
             cleaue
             to
             Damasus
             in
             this
             poynt
             .
             
               Lib.
               3.
               de
               Sacra
               .
               cap.
            
             1.
             
          
           
             n
             Iren.
             lib.
             3.
             cap.
             3.
             
          
           
             o
             Nicolas
             Galas
             .
             ad
             illum
             Irenaei●…um
             .
          
           
             p
             Hieron
             .
             ad
             Damasum
             .
          
           
             q
             Descriptor
             .
             eccles
             .
             in
             Fortunatiano
             .
          
           
             r
             Ambros.
             de
             sacra
             .
             lib.
             3.
             cap.
             1.
             
          
           
             s
             Gabriel
             Biel
             in
             Canon
             .
             Missae
             ,
             lect
             .
             18.
             de
             quotidiana
             praefatione
             .
          
           
             t
             Et
             nos
             homines
             ●ensum
             habemus
             .
          
           
             I
             hope
             you
             vvil
             note
             that
             disorder
             ,
             vvhen
             you
             come
             to
             it
             .
          
        
         
           Notes for div A15735-e13650
           
             As
             farre
             as
             you
             think
             ,
             it
             makes
             not
             against
             you
             .
             You
             shall
             finde
             as
             much
             kindnes
             as
             you
             offer
             .
             You
             pare
             off
             the
             sense
             too
             sometimes
             .
             You
             meane
             properly
             .
             Is
             this
             your
             perspicuitie
             ?
          
           
             *
             That
             Master
             Perkins
             vvas
             not
             ignorant
             of
             this
             ,
             it
             appeares
             in
             his
             treatise
             of
             Gods
             free
             grace
             ,
             and
             mans
             free
             will.
             pag.
             17.
             
          
           
             VVhere
             doth
             he
             denie
             it
             .
             
               W.
               P.
            
             
          
           
             Summe
             .
             1.
             2.
             q.
             109.
             art
             .
             4.
             
             &
             8.
             
          
           
             b
             See
             M.
             P.
             of
             Gods
             free
             grace
             and
             mans
             free
             vvill
             ,
             pag.
             61.
             
          
           
             c
             Arist.
             Ethic.
             lib.
             2.
             cap.
             3.
             
             &
             6.
             
          
           
             d
             Thomas
             1.
             2.
             q.
             109.
             art
             .
             4.
             
             &
             8.
             
          
           
             e
             Edition
             1598
             
          
           
             f
             Iere.
             10.
             23.
             
          
           
             g
             Bo●●ius
             de
             consol
             .
             ph●losoph
             .
             lib.
             5
             pro●●
             6.
             
             &
             Thomas
             ●bi
             .
          
           
             VVhat
             is
             your
             certainly
             but
             infallibly
             ?
          
           
             Serm.
             15
             de
             verb.
             Apost
             .
             de
             grat
             &
             l.
             a.
             bitr
             .
             1.
             
          
           
             *
             Posse
             velle
             ,
             &
             a●…
             velle
             recipere
             .
          
           
             You
             gather
             that
             vvhich
             is
             not
             scattered
             by
             M.
             P.
             
          
           
             Pag.
             16.
             
             VVe
             shall
             see
             that
             vvhen
             vve
             come
             to
             it
             .
          
           
             That
             is
             iust
             none
             at
             all
             .
          
           
             Pag.
             19.
             
          
           
             h
             Conclus
             .
             3.
             
             Caueat
             .
             1.
             
          
           
             i
             Conclus
             .
             1.
             in
             the
             end
             .
          
           
             k
             Rom.
             7.
             18.
             
          
           
             l
             Phil.
             2.
             13.
             
          
           
             m
             Gen.
             8.
             5.
             
          
           
             As
             it
             is
             very
             like
             you
             vvill
             doe
             for
             your
             aduantage
             .
             Pag.
             16.
             
             True
             :
             but
             not
             of
             the
             Popish
             Church
             .
          
           
             He
             differs
             not
             from
             Luther
             and
             Caluin
             .
          
           
             Luk
             10.
             
             The
             hol●
             Ghost
             intended
             not
             to
             describe
             the
             state
             of
             man
             in
             that
             p●…able
             .
          
           
             VVhat
             is
             bec●me
             of
             your
             m●…
             of
             coag●…
             ?
             Luk.
             15.
             
          
           
             M.
             P.
             shevves
             that
             the
             vvill
             is
             passiue
             in
             receiuing
             this
             invvard
             fortifying
             .
          
           
             Cap.
             1.
             
          
           
             1.
             2.
             q.
             109.
             art
             .
             6.
             
          
           
             Ioh.
             6.
             
          
           
             n
             Sell.
             6.
             cap.
             5.
             
          
           
             o
             Inspirationem
             ●llam
             :
             bi●
             ce●e
             potest
             .
          
           
             p
             1.
             2.
             q.
             109.
             art
             6.
             
             Ad
             hoc
             ,
             quod
             praepar●●●e
             homo
             ad
             susceptionem
             h●…s
             dont
             ,
             non
             oportet
             ●…nere
             aliquod
             aliud
             donum
             habituale
             in
             anima
             .
          
           
             ●…
             .
          
           
             Gen.
             8.
             21.
             
          
           
             Rom.
             8.
             5.
             
          
           
             a
             August
             .
             de
             corrept
             .
             &
             grat
             .
             c.
             12.
             
          
           
             b
             Epist.
             105.
             
          
           
             c
             Fulg.
             lib.
             
          
           
             d
             Bernard
             .
             de
             lib.
             arb
             .
          
           
             A
             poore
             shift
             .
          
           
             q
             1.
             2.
             q.
             109.
             art
             .
             6.
             
          
           
             r
             Concil
             .
             Trident
             .
             sess
             .
             6.
             cap.
             5.
             
          
           
             1.
             
             Cor.
             15.
             
             So
             doth
             Ierome
             reade
             it
             .
          
           
             De
             grat
             .
             &
             lib.
             arb
             .
             cap.
             15.
             
          
           
             Cap.
             9.
             
          
           
             s
             See
             12.
             
             Art.
             part
             .
             2.
             
             Art.
             4.
             
             〈◊〉
             .
          
           
             t
             1.
             
             Cor.
             15.
             10.
             
          
           
             u
             Hieron
             .
             contra
             ●ouin
             .
             lib.
             2.
             
          
           
             *
             August
             .
             de
             grat
             .
             &
             .
             lib.
             arb
             .
             cap.
             15.
             
          
           
             Phil.
             2.
             13.
             
          
           
             Not
             onely
             helping
             forward
             ,
             but
             also
             inclining
             .
             Of
             this
             if
             occasion
             be
             offered
             in
             the
             poynt
             of
             Iustification
             .
          
           
             You
             neede
             not
             haue
             troubled
             your selfe
             vvith
             collecting
             obiections
             ,
             there
             are
             fiue
             plainely
             s●t
             dovvne
             .
             
               Ad
               Ephes.
            
             2.
             2.
             
             He
             is
             so
             like
             a
             dead
             man
             ,
             that
             he
             is
             dead
             indeede
             spiritually
             .
          
           
             Cap.
             1.
             
          
           
             Matth.
             13.
             
          
           
             Ephes.
             2.
             2.
             
          
           
             He
             propounds
             none
             for
             you
             ,
             and
             therefore
             misapplies
             none
             .
          
           
             Matth.
             23.
             
          
           
             Cap.
             3.
             
          
           
             h
             Matth.
             23.
             37
             
          
           
             i
             Perk.
             of
             Gods
             free
             grace
             .
             p.
             23
             
               Lombard
               .
               1.
               senten
               .
               dist
               .
            
             45
             
          
           
             k
             Act.
             16.
             14.
             
          
           
             l
             Reuel
             .
             3.
             20.
             
          
           
             m
             Perk.
             of
             Gods
             free
             grace
             .
             p.
             79
             
          
           
             Lib.
             4.
             cap.
             72.
             
          
           
             Ioan
             6.
             
             Lib.
             1.
             
             Epist.
             3.
             
          
           
             *
             Appetite
             ,
             des●●es
             ,
             or
             at
             the
             most
             ,
             procure
             ;
             not
             might
             deserue
             .
          
           
             This
             is
             but
             a
             popish
             slaunder
             to
             charge
             him
             vvith
             lying
             .
             
               Cent.
               2.
               c.
               4.
               col
            
             .
             59.
             
             They
             vvere
             not
             led
             to
             this
             point
             by
             the
             Apostles
             ,
             if
             the●
             sp●ke
             of
             spirituall
             actions
             .
             S●…ny
             answere
             in
             the
             Epistle
             ded●…atoru
             .
          
           
             n
             Iustin
             Apol.
             2.
             ad
             Anto●●num
             .
          
           
             o
             Irenae
             .
             lib.
             4.
             cap.
             70.
             
          
           
             p
             Non
             Coactum
             à
             deo
             .
          
           
             q
             Cyprian
             lib.
             1.
             epist.
             3.
             
          
           
             r
             Ioh.
             6.
             66.
             
          
           
             *
             Sixtus
             Senens
             lib.
             5.
             in
             praefat
             .
             Tolle●us
             in
             Ioh.
             6.
             
             &
             Rom.
             9.
             
             Maldonatus
             in
             Ioh.
             6.
             
             Peter
             .
             in
             Rom.
             9.
             
             Num.
             33.
             
          
           
             s
             Centur.
             2.
             cap.
             4.
             col
             .
             59.
             
          
           
             t
             Aug.
             de
             nat
             .
             &
             grat
             .
             cap.
             61.
             &
             seq
             .
             2.
             
             Inst.
             c.
             2.
             q.
             4.
             
             
               It
               becomes
               not
               a
               diuine
               to
               vvrite
               so
               skornefully
               .
               Not
               to
               haue
               spoken
               so
               plainly
               and
               vvarily
               .
            
             De
             spirit
             .
             &
             li●
             .
             34.
             
             De
             gra
             .
             Chri.
             14.
             
             Ad
             Simpl.
             q.
             2.
             
             Tract
             .
             ●2
             .
             in
             Ioh.
             Ep.
             ●7
             .
          
           
             Lib.
             4.
             con
             .
             ●ul
             .
             c.
             8.
             
          
           
             u
             Aug.
             Ret.
             act
             .
             lib.
             1.
             cap.
             9.
             
          
           
             *
             Aug.
             de
             spirit
             .
             &
             lit
             .
             cap.
             34.
             
          
           
             *
             Ipsum
             velle
             credere
             deus
             operatur
             in
             homine
             .
          
           
             y
             Cur
             illi
             ita
             suadeatur
             ,
             vt
             persuadeatur
             ,
             illi
             autem
             non
             .
          
           
             z
             Rom.
             11.
             33.
             
             &
             9.
             14.
             
          
           
             a
             Aug
             de
             gra
             .
             Christ.
             cap.
             14.
             
          
           
             b
             Et
             sic
             adiutum
             ,
             &c.
             
          
           
             c
             Si
             enim
             sol●…
             posse
             nostrum
             ,
             &c.
             
          
           
             d
             Venire
             posse
             in
             natura
             ponit
             .
          
           
             e
             Etiam
             veniat
             ,
             nisi
             id
             voluerit
             ,
             atque
             fecerit
             .
          
           
             f
             Aug.
             ad
             Simplicia
             .
             q.
             2.
             lib.
             1
             
          
           
             g
             Aug.
             de
             grat
             .
             Chri.
             cap.
             14.
             
          
           
             h
             Aug.
             in
             Ioh.
             tract
             .
             72.
             
          
           
             i
             Aug.
             Epist.
             47
             Lib.
             4.
             contra
             ●ulian
             .
             cap.
             8.
             
          
           
             The
             ●esse
             you
             meddle
             v●…
             them
             ,
             the
             〈◊〉
             it
             vvill
             be
             for
             〈◊〉
             c●ed●s
             .
          
           
             *
             He
             graunts
             no
             more
             there
             ,
             then
             he
             doth
             here
             .
          
           
             k
             Prosper
             .
             de
             vocat
             .
             gentium
             .
             lib
             2.
             cap
             3
             Sine
             cul●u
             veri
             Dei
             etiam
             quod
             virtus
             vi
             detur
             esse
             ,
             peccatum
             est
             .
             Aug
             in
             senten
             .
             Prosper
             .
             cap.
             106.
             
             Omnis
             infidelium
             vita
             ,
             peccatum
             est
             .
          
           
             l
             Hebr.
             11.
             6.
             
          
           
             To
             him
             that
             vvill
             not
             vnderstand
             them
             .
          
           
             Matth.
             11.
             
             Ioh.
             5.
             
          
           
             m
             Bernard
             .
             d●
             grat
             .
             &
             lib.
             arb
             .
             fol.
             263.
             
             Corruit
             de
             posse
             non
             peccare
             ,
             in
             non
             posse
             non
             peccare
             .
          
           
             1.
             
             Per.
             3.
             
          
           
             Not
             to
             your
             purpose
             ,
             but
             to
             his
             very
             fit
             .
          
           
             De
             duab
             .
             animab
             .
             contra
             Manich.
             
          
           
             From
             the
             doing
             vvhereof
             he
             is
             for●●bly
             restrained
             .
          
           
             VVho
             shall
             iustisie
             the
             matter
             of
             originall
             sin
             ,
             if
             no
             man
             may
             be
             punished
             for
             that
             vvhich
             he
             could
             not
             auoide
             ?
          
           
             n
             See
             my
             ansvvere
             about
             the
             Manichees
             in
             the
             Epistle
             dedicatorie
             .
          
           
             o
             De
             duabus
             animabus
             contra
             Manic
             .
             cap.
             10.
             
          
           
             p
             Nullo
             cogente
             .
          
           
             q
             Ad
             aliquid
             vel
             non
             amittendum
             ,
             vel
             adipiscendum
             .
          
        
         
           Notes for div A15735-e19440
           
             VVhat
             is
             ,
             but
             〈◊〉
             peccadillo●you
             ●you
             must
             needes
             shevv
             you
             are
             spanish
             .
          
           
             r
             Rom.
             5.
             12.
             1.
             
             Cor.
             15.
             21.
             
          
           
             VVhat
             vaine
             i●…ions
             are
             these
             ?
          
           
             There
             can
             ,
             though
             the
             same
             t●…ing
             can
             not
             be
             vertue
             and
             vice
             in
             the
             same
             respect
             .
             He
             is
             not
             content
             it
             should
             be
             subiect
             ,
             and
             therefore
             he
             labours
             to
             purge
             and
             free
             it
             .
             It
             is
             taken
             avvay
             ,
             that
             it
             raignes
             not
             :
             not
             that
             it
             hath
             no
             svvay
             .
             And
             there
             ansvvered
             .
          
           
             s
             1.
             
             Cor.
             13.
             9.
             
          
           
             
               D.
               B.
               P.
            
             But
             Saint
             Paul
             expounds
             himselfe
             otherwise
             .
             
               Lib.
               1.
               cont
               .
               duas
               Epist.
               Pelag.
               cap.
               10.
               
               Lib
               〈◊〉
               de
               nupt●…
               &
               concup
               .
               cap.
            
             23.
             
             Is
             euery
             one
             a
             Papist
             t●at
             agrees
             vvith
             you
             in
             any
             one
             poyn●
             ?
          
           
             t
             Aug.
             contra
             Iulian.
             Pelag.
             lib.
             6.
             cap.
             5.
             
          
           
             u
             Frustra
             .
          
           
             *
             Aug.
             in
             Ioan.
             tract
             .
             41.
             
          
           
             x
             Aug.
             contra
             Iulian
             P●●●g
             .
             lib.
             5.
             cap.
             3.
             
          
           
             y
             Reddita
             est
             meritis
             inobe
             dientis
             .
          
           
             z
             Defectione
             con●…ionis
             .
          
           
             a
             Contagione
             na●cen
             〈◊〉
             .
          
           
             b
             Aug.
             vbi
             supra
             .
          
           
             c
             In
             peccatum
             .
          
           
             d
             Aug.
             contra
             Iulian.
             Pelag.
             lib.
             2.
             
          
           
             e
             Ad
             Rom.
             7.
             
          
           
             f
             Lombard
             .
             lib.
             3.
             ist
             .
             19.
             
          
           
             He
             ●ated
             it
             〈◊〉
             regenerate
             ;
             he
             did
             it
             vvilling
             〈◊〉
             ●s
             〈◊〉
             ●ate
             .
          
           
             Lib.
             〈◊〉
             .
             de
             Gen.
             cont
             .
             M●nic●
             .
             cap.
             14.
             
          
           
             g
             Arist.
             Ethi●
             lib.
             7.
             cap.
             3.
             
          
           
             h
             Meta●…or
             .
             lib.
             7.
             —
             Video
             me●●ora
             proboq●
             deteriora
             ●●quor
             .
             —
          
           
             i
             Rom.
             7.
             15.
             
             Vers.
             23.
             25.
             
          
           
             k
             De
             Genes
             .
             contra
             Mani●
             .
             lib.
             2
             cap.
             1●
             
          
           
             l
             Ref●…t
             ,
             atque
             compe●●●t
             .
          
           
             m
             Etiam
             com●…
             .
          
           
             n
             Cum
             aliquāta
             luctatione
             ,
             corona●●ur
             .
          
           
             o
             Rom.
             7.
             
             2●
             .
          
           
             Sinne
             is
             implied
             in
             that
             body
             of
             death
             .
          
           
             Chemnit
             .
             exam
             .
             part
             .
             1.
             de
             reliq
             .
             orig
             .
             pecca
             Whitak
             .
             de
             orig
             .
             peccat
             .
             lib.
             3.
             cap.
             4.
             
          
           
             p
             Rom.
             7.
             18.
             
             Vers.
             15.
             
             Vers.
             23.
             
          
           
             q
             Heb.
             12.
             1.
             
          
           
             r
             Gal.
             5.
             14.
             
             Rom
             7.
             8.
             
          
           
             s
             
               Col.
               3.
               5.
               9.
               
               D.
               B.
               P.
            
             This
             conclusion
             is
             faultie
             .
          
           
             t
             Rom.
             7.
             
             1●
             .
          
           
             Vers.
             16.
             
             Vers.
             19.
             
             Vers.
             25.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               D.
               B.
               P.
            
             The
             flesh
             and
             the
             soule
             are
             not
             contrarie
             ,
             but
             the
             flesh
             and
             the
             spirit
             .
          
           
             u
             Rom.
             8.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             Eph.
             4.
             23.
             
             Col.
             2.
             18.
             
          
           
             x
             Gal.
             5.
             20.
             
          
           
             y
             Aug.
             de
             ciuit
             .
             Dei
             ,
             lib.
             14.
             c.
             3
             
          
           
             z
             De
             amiss
             .
             gra
             .
             lib.
             5.
             c.
             15
             
          
           
             Rom.
             6.
             
          
           
             a
             Rom.
             8.
             1.
             
          
           
             b
             Rom.
             2.
             4.
             5.
             
          
           
             c
             Rom.
             6.
             7.
             
          
           
             Jt
             may
             consist
             of
             40.
             poynts
             ,
             and
             yet
             but
             three
             vvords
             according
             to
             Logick
             .
          
           
             d
             Rom.
             7.
             7.
             
             Gal.
             5.
             16.
             
          
           
             1.
             
             Cor.
             15.
             
          
           
             e
             1.
             
             Cor.
             15.
             19.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             7.
             24.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             Reuel
             .
             〈◊〉
             .
             17.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             h
             Iam.
             5.
             1.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             A
             ridiculous
             translation
             .
             VVood
             is
             not
             vv●ont
             to
             beare
             f●uite
             .
             
               Rom.
               5.
               
               Rom.
            
             6.
             
          
           
             Euery
             one
             baptized
             is
             no●
             regenera●e
             .
          
           
             k
             Rom.
             6.
             23.
             
             &
             5.
             12.
             
          
           
             l
             Gen.
             2
             ,
             17.
             
          
           
             m
             Rom.
             5.
             12.
             
          
           
             n
             Rom.
             6.
             23.
             
          
           
             o
             Gen.
             2.
             17.
             
          
           
             p
             In
             our
             Consent
             .
          
           
             q
             Rom.
             8.
             1.
             
          
           
             1.
             
             Epist.
             2.
             
          
           
             But
             not
             from
             spirituall
             .
          
           
             Iacob
             .
             1.
             
          
           
             r
             Arist.
             Ethic.
             lib.
             2.
             cap.
             1.
             
          
           
             s
             Rom.
             7.
             7.
             
          
           
             Lib.
             6.
             in
             Iud.
             cap.
             5.
             
          
           
             Lib.
             4.
             in
             .
             Iohan
             .
             cap.
             51.
             
          
           
             t
             Exod.
             20.
             17.
             
             Rom.
             7.
             7.
             
          
           
             u
             Austin
             ,
             Cyril
             .
          
           
             *
             Glossa
             ordin
             .
             Iacob
             .
             1.
             14.
             
             Perducit
             ad
             actum
             .
          
           
             August
             .
             cont
             .
             Iu●
             .
             lib.
             5.
             cap.
             3
             
          
           
             Lib.
             5.
             cont
             .
             Iulianum
             c.
             3.
             
          
           
             Lib
             6.
             cap.
             5.
             
          
           
             Tract
             .
             41.
             in
             Iohan.
             
          
           
             This
             vvas
             ansvvered
             before
             .
          
           
             a
             Ad
             Valer.
             l.
             1
             c.
             24.
             
          
           
             b
             Lib.
             2.
             cont
             .
             Iul.
             
          
           
             c
             Tract
             .
             42.
             in
             Iob.
             
          
           
             And
             already
             ansvvered
             .
          
           
             x
             August
             .
             ad
             Vale●ian
             .
             lib.
             1.
             cap.
             24.
             
             Lib.
             3.
             
             Instit.
             cap.
             3.
             num
             .
             10.
             
          
           
             In
             some
             questions
             of
             which
             he
             did
             collect
             their
             opinions
             ;
             as
             Caluin
             expounds
             himselfe
             in
             the
             former
             sentence
             .
          
           
             y
             Videri
             potest
             interesse
             .
          
           
             Homil.
             11.
             in
             epist.
             ad
             Rom.
             
          
           
             Serm.
             de
             sex
             tribul
             .
          
           
             And
             ansvvered
             alreadie
             .
          
           
             See
             my
             ansvvere
             to
             the
             Epistle
             dedicatorie
             ,
             and
             to
             the
             Prologue
             .
          
           
             z
             See
             my
             ansvvere
             to
             the
             Epistle
             dedicatorie
             ,
             and
             my
             defence
             of
             the
             Prologue
             .
          
           
             b
             Quoad
             imputationem
             .
          
           
             c
             Quoad
             existentiam
             .
          
           
             And
             I
             hope
             sufficiently
             defended
             .
             A
             smal
             summe
             .
             Ioh.
             13.
             
             Neither
             ours
             ,
             nor
             any
             Apostle
             a●
             all
             .
             
               Lib.
               9.
               epist.
            
             39
             
          
           
             a
             This
             Gregory
             vvas
             next
             neighbour
             to
             Boniface
             the
             third
             ,
             the
             first
             Pope
             ,
             in
             vvhom
             Antichrist
             vvas
             discoue●ed
             .
          
           
             Epist.
             ad
             Oceanum
             .
             Psal.
             50.
             
          
           
             b
             Psal.
             32.
             1.
             2.
             
             Rom.
             4.
             6
             ,
             7.
             8.
             
          
           
             Rom.
             5.
             
          
           
             c
             Rom.
             5.
             16.
             
          
           
             Lib.
             3.
             de
             lib.
             arb
             .
             cap.
             17.
             
          
           
             Lib.
             de
             vera
             Relig.
             cap.
             14.
             
          
           
             d
             A
             second
             ansvvere
             of
             Master
             Perkins
             omitted
             .
          
           
             e
             Retract
             .
             lib.
             1.
             cap.
             15.
             
             Bellarm.
             de
             amiss
             grat
             .
             lib.
             4.
             cap.
             10.
             
          
           
             *
             Contra
             Iul.
             lib.
             6.
             c.
             6.
             
          
           
             1.
             2.
             q.
             &
             art
             .
             3
             
          
           
             Originall
             sinne
             is
             in
             all
             parts
             of
             the
             ●inde
             .
          
           
             Wounded
             in
             the
             ●oot●
             ,
             not
             plucked
             vp
             by
             the
             rootes
             .
          
           
             f
             See
             12.
             
             Art.
             part
             .
             1.
             art
             .
             4.
             〈◊〉
             
          
        
         
           Notes for div A15735-e26030
           
             *
             Bellar.
             lib.
             3.
             pag.
             1.
             129.
             cl
             .
          
           
             Here
             he
             addes
             false
             :
             but
             what
             he
             meanes
             by
             it
             he
             doth
             not
             expresse
             .
          
           
             The
             Ministers
             assurance
             is
             but
             conditionall
             ,
             as
             absolution
             is
             ,
             if
             it
             be
             true
             .
             So
             is
             he
             as
             far
             as
             he
             agrees
             vvith
             the
             truth
             of
             the
             Gospell
             .
             Luk.
             16.
             16
             ,
          
           
             Psalm
             .
             17.
             8.
             
             Zach.
             13.
             6.
             
          
           
             Ierem.
             17.
             
          
           
             Matth.
             22.
             
          
           
             Iob.
             9.
             
          
           
             g
             2.
             
             Cor.
             13.
             5.
             
          
           
             h
             Act.
             13.
             48.
             
             Rom.
             8.
             30.
             
          
           
             i
             Marc.
             16.
             16.
             
             Ioh.
             1.
             12.
             
             Rom.
             8.
             15
             ,
             16
             ,
             17.
             
          
           
             k
             Rom.
             8.
             30.
             
             Ephes.
             1.
             
             〈◊〉
             .
             4.
             
             Rom
             9.
             11.
             
          
           
             l
             Iob.
             9.
             10.
             
          
           
             m
             Arias
             Montanus
             &
             Pagnin
             .
             ibi
             .
          
           
             n
             Non
             cognosc●●us
             illum
             per
             opera
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               D.
               B.
               P.
            
             You
             may
             be
             sure
             of
             your
             loue
             ,
             if
             you
             ●e
             sure
             of
             your
             faith
             .
             
               1.
               
               Ioh.
               3.
            
             
          
           
             o
             12.
             
             Art.
             part
             .
             〈◊〉
             .
             Art.
             4.
             
             D.
             
          
           
             p
             Rom.
             8.
             9.
             10.
             
          
           
             O
             lying
             Pharisie
             .
          
           
             Matth.
             19.
             
          
           
             Vtterly
             vntrue
             :
             vve
             say
             Adam
             might
             haue
             kept
             th●m
             ,
             and
             any
             man
             may
             novv
             by
             the
             like
             measure
             of
             grace
             .
          
           
             q
             Ma●●
             .
             16.
             16.
             
          
           
             r
             Matth.
             ●9
             .
             17.
             
          
           
             s
             Matth.
             1.
             21.
             
             Act.
             10.
             
             ●3
             .
          
           
             t
             Matth.
             19.
             21
             
          
           
             u
             Rom.
             10.
             5.
             6
             11.
             
          
           
             Pag.
             54.
             
          
           
             In
             it selfe
             ,
             because
             of
             Gods
             vvord
             ;
             to
             v●
             according
             to
             the
             measure
             of
             our
             ●aith
             .
             Js
             reuelation
             from
             God
             but
             for
             ●…ope
             ,
             and
             not
             for
             assurance
             .
          
           
             In
             such
             measure
             assured
             of
             .
          
           
             *
             12.
             
             Art.
             par
             .
             〈◊〉
             art
             .
             1.
             
          
           
             
               D.
               B.
               P.
            
             And
             been
             replied
             vpon
             .
             A
             disorderly
             order
             .
          
           
             Tract
             .
             25
             in
             Ioh.
             
          
           
             B.
             
          
           
             C.
             
          
           
             1.
             
             Iob.
             5.
             14.
             
          
           
             D.
             
          
           
             Ioh.
             6.
             36.
             
          
           
             E.
             
          
           
             F.
             
          
           
             G.
             
          
           
             H.
             
          
           
             I.
             
          
           
             *
             De
             verbis
             De●
             Serm.
             28.
             
          
           
             *
             Tract
             .
             5.
             in
             Epist.
             Ioh.
             
          
           
             Luk.
             13.
             
          
           
             Matth
             19.
             2.
             
             Tim.
             2.
             
          
           
             F.
             Iustifying
             faith
             is
             in
             the
             vvill
             ,
             if
             not
             vvholy
             ,
             yet
             principally
             .
          
           
             2.
             
             Cor.
             13.
             
          
           
             x
             2.
             
             Cor.
             13.
             5.
             
          
           
             1.
             
             Cor.
             2.
             12.
             
          
           
             In
             3.
             capu●
             Ioh.
             
          
           
             De
             cor
             .
             &
             gra
             .
             cap.
             13.
             
             Lib.
             9.
             moral
             .
             cap.
             17.
             
          
           
             y
             1.
             
             Cor.
             2.
             12.
             
          
           
             Apoc.
             3.
             4.
             
          
           
             G.
             1.
             
             Cor.
             10.
             
          
           
             O
             ●dle
             and
             salse
             exclamation
             !
          
           
             Ioh.
             15.
             
          
           
             I●ke
             8.
             
          
           
             1.
             
             Tim.
             1.
             19.
             
          
           
             1.
             
             Tim.
             4.
             1.
             
             Tim.
             6.
             
          
           
             a
             Ioh.
             4.
             13.
             14.
             
          
           
             b
             Ioh.
             10.
             27.
             28
             
          
           
             c
             Ioh.
             6.
             35.
             
             Vers.
             40.
             
          
           
             There
             is
             no
             such
             testimonie
             of
             him
             any
             where
             .
             1.
             
             
               Reg.
               19.
               1.
               
               Reg.
               15.
               
               &
               16
               Act.
            
             8.
             
          
           
             d
             1.
             
             Sam.
             9.
             20.
             
          
           
             e
             Cuius
             enim
             optima
             quaeque
             Israel
             ?
             Lyra
             ibi
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             g
             Expedibile
             ,
             Pagnin
             ,
             Vatablns
             .
          
           
             Heraes
             .
             82.
             li.
             2.
             cont
             .
             Iouin
             .
          
           
             M.
             Perkins
             hath
             no
             such
             proposition
             .
          
           
             h
             Iac.
             3.
             9.
             
          
           
             And
             that
             condemned
             by
             M.
             Perkins
             ;
             so
             far
             is
             he
             from
             fauouring
             it
             .
             M.
             Perkins
             saith
             no
             such
             thing
             ,
             you
             make
             an
             absurd
             collection
             .
             Time
             ,
             say
             vve
             .
          
           
             i
             12.
             
             Art.
             part
             .
             2.
             
             Art.
             4.
             F.
             
          
           
             1.
             
             Ioh.
             2.
             
          
           
             De
             bono
             perse
             .
             c.
             8.
             
          
           
             k
             12.
             
             Art.
             part
             .
             2.
             
             Art.
             1.
             C.
             
          
           
             Rom.
             11
             20.
             
             Phil.
             2.
             12.
             
          
           
             l
             12.
             
             Art.
             part
             .
             1.
             
             Art.
             5.
             &
             part
             .
             2.
             art
             .
             1.
             
          
           
             Eccles.
             9.
             
          
           
             Are
             ,
             Pagnine
             ,
             Vatablus
             ,
             and
             Arias
             Montanus
             heretikes
             ?
             
               Comment
               .
               in
               hunc
               locum
            
             .
          
           
             m
             Pa●nin
             .
             Vatablus
             ,
             Arias
             M●ntanus
             .
          
           
             1.
             
             Cor.
             
          
           
             Serm
             5
             ▪
             in
             Psalm
             .
             1●8
             .
             〈◊〉
             .
             〈◊〉
             mo●a●
             c.
             2.
             
          
           
             De
             verb.
             Dom.
             Serm.
             35.
             
             De
             ciuit
             .
             Dei
             ,
             lib.
             11.
             c.
             12.
             
          
           
             This
             is
             not
             in
             Austin
             quoted
             by
             you
             .
          
           
             n
             Aug.
             de
             verbis
             dom
             .
             serm
             .
             35.
             
               misquoted
               for
            
             ,
             Aug.
             homil
             .
             50.
             homil
             .
             35.
             
          
           
             o
             Aug
             de
             ciuit
             .
             dei
             .
             lib.
             11.
             c.
             12
             
          
           
             Serm.
             1.
             de
             Septuag
             .
             Eccles.
             9.
             
          
           
             p
             Serm.
             1.
             in
             Sep●●ages
             .
          
           
             q
             Quales
             sumus
             nosse
             possumus
             ,
             vel
             ex
             pa●te
             .
          
           
             r
             Vt
             indub●…
             bile
             sit
             .
          
           
             s
             Eccles.
             9.
             1.
             
          
           
             Lutherans
             and
             Caluinists
             as
             you
             tear
             me
             them
             ,
             doe
             not
             thinke
             each
             other
             damned
             .
          
           
             t
             Caluin
             .
             Bulling●●
             .
          
           
             Pag.
             57.
             
             De
             verb.
             Dom.
             Serm.
             28.
             
          
           
             Tract
             .
             5.
             in
             Epist.
             Iohan.
             
          
           
             
               Sup.
               5.
               cap.
               Mat.
            
             Of
             yours
             ,
             not
             of
             M.
             Perkins
             vvho
             hath
             it
             not
             .
          
           
             u
             Hilar.
             in
             Math.
             ca.
             5.
             
             Spes
             bonorum
             aeternorum
             .
          
           
             
               Ep●●
               .
               ●07
            
             .
          
           
             *
             〈◊〉
             saith
             〈◊〉
             Perk●ns
             out
             of
             Bernard
             .
          
           
             *
             Aug.
             de
             verb
             ▪
             dom
             .
             serm
             .
             28.
             
          
           
             x
             In
             beatificante
             .
          
           
             A.
             
          
           
             Apoc.
             3.
             
          
           
             Ioh.
             1
             
          
           
             Take
             your
             relish
             ,
             be
             not
             meerely
             naturall
             .
             He
             proues
             that
             he
             brings
             ,
             by
             the
             Scriptures
             alleaged
             .
          
           
             y
             Ioh.
             1.
             12.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Gal.
             3.
             26.
             
          
           
             Gal.
             3.
             
             This
             is
             your
             glosse
             .
          
           
             b
             Gal.
             3.
             2.
             
          
           
             Tract
             .
             25.
             in
             Ioh.
             
          
           
             Luk.
             12.
             
             Ioh.
             15.
             
          
           
             Meere
             Phar●saisme
             .
          
           
             B.
             
          
           
             c
             Rom.
             8.
             15.
             16
             
             Vers.
             17.
             
          
           
             d
             Rom.
             8.
             29.
             
          
           
             e
             Heb.
             12.
             6.
             
          
           
             And
             my
             Replie
             .
             
               Epist.
               107.
            
             
          
           
             C.
             Not
             fully
             assured
             as
             vve
             ought
             to
             be
             .
          
           
             Lu●e
             18.
             
          
           
             Then
             belike
             there
             are
             degrees
             of
             assurance
             .
          
           
             f
             12.
             
             Art.
             part
             .
             2.
             
             Art.
             1.
             
          
           
             g
             Rom.
             8.
             26.
             
          
           
             1.
             
             Ioh.
             5.
             
          
           
             D.
             
          
           
             Matth.
             7.
             
             Matth.
             26.
             
             Matth.
             25.
             
          
           
             h
             Rom.
             10.
             5
             ,
             6
             
          
           
             E.
             
          
           
             Vers.
             2.
             
          
           
             Heb.
             〈◊〉
             .
             They
             neuer
             had
             a
             iustifying
             faith
             .
          
           
             i
             Rom.
             5.
             3.
             5.
             
          
           
             k
             Gloss.
             Interlin
             .
          
           
             l
             Non
             facit
             erubes●…
             ,
             quiae
             impletur
             .
          
           
             m
             Lyra
             ibid.
             
          
           
             n
             Theodoret
             ,
             Chrysostome
             ,
             Theophylact.
             
          
           
             o
             Hebr.
             6.
             3.
             4.
             
          
        
         
           Notes for div A15735-e34320
           
             You
             should
             haue
             shevved
             
          
           
             vvherein
             he
             failed
             .
             
               Seff
               .
               6.
               c.
            
             6.
             
          
           
             *
             Bellarm.
             de
             Iustif.
             lib.
             2.
             c.
             7.
             
          
           
             p
             Fulk
             against
             Martins
             discouerie
             ,
             chap.
             8.
             
             Against
             the
             Rhem.
             Luc.
             1.
             6.
             
          
           
             q
             Phil.
             2.
             8.
             
          
           
             Are
             they
             meane
             merits
             ,
             that
             appease
             Gods
             vvrath
             ,
             and
             procure
             e●●●lasting
             glorie
             ?
          
           
             VVhere
             ?
          
           
             He
             doth
             ,
             but
             not
             all
             at
             once
             .
          
           
             Pag
             77.
             
          
           
             It
             exalts
             mans
             pride
             aboue
             Gods
             mercie
             .
          
           
             This
             ansvvere
             is
             lesse
             vvorth
             .
             
               Gal
               5.
               
               Gal.
            
             5.
             
          
           
             r
             Gal.
             5.
             3.
             
          
           
             Isay
             64.
             
          
           
             
               A
               foule
               and
               vnmannerly
               speech
            
             .
             Luther
             and
             Caluin
             on
             this
             place
             .
          
           
             s
             Luther
             &
             Caluin
             .
             in
             illum
             locum
             Esaiae
             64.
             6.
             
          
           
             t
             Caietan
             ad
             2.
             
             Cor.
             3.
             21.
             
          
           
             u
             De
             verb.
             Esaiae
             ser.
             5.
             
          
           
             1.
             
             Cor.
             4.
             
          
           
             Pag.
             28.
             
          
           
             Serm.
             18.
             de
             verb.
             Apost
             .
          
           
             *
             Aug.
             de
             verbis
             Apost
             .
             ser.
             15.
             
          
           
             x
             1.
             
             Cor.
             1.
             30.
             
             &
             6.
             11.
             
          
           
             y
             Aug.
             ser
             de
             temp
             .
             ●er
             .
             5●
             .
          
           
             z
             Legem
             ipsam
             .
          
           
             a
             Rom.
             13.
             
          
           
             VVhy
             doe
             you
             not
             bring
             a
             better
             vvarrant
             from
             the
             Hebrevv
             phrases
             
          
           
             b
             Aug.
             Enchir.
             ad
             Laurent
             .
             cap
             41.
             
          
           
             c
             Demonstrauit
             .
          
           
             d
             Constitutum
             .
          
           
             e
             Lombard
             .
             Thomas
             ,
             Caietan
             .
             Catharin
             Gloss.
             Interlin
             .
          
           
             f
             In
             illo
             posuit
             peccata
             nostrum
             omnium
             .
          
           
             Tract
             .
             26.
             in
             Iohan.
             Item
             Epist.
             120.
             ad
             honorat
             .
             cap.
             30.
             
             Item
             in
             Psalm
             .
             30.
             
             Con●
             .
             1.
             de
             spirit
             .
             &
             lib.
             c.
             9.
             
          
           
             A
             poore
             shift
             .
             VVhat
             say
             you
             to
             Jerome
             ?
          
           
             g
             Rom.
             3.
             25.
             26
             
          
           
             h
             Anselm
             .
             ad
             2.
             
             Cor.
             5.
             21.
             
          
           
             c
             I●●n
             .
             l●br
             .
             5.
             cap.
             ●7
             .
             Ch●…
             〈◊〉
             .
             ad
             Neop●
             .
          
           
             First
             ,
             by
             hauing
             his
             sinne
             imputed
             to
             them
             .
             See
             hovv
             they
             are
             saine
             to
             disgrace
             arguments
             ,
             that
             can
             not
             ansvvere
             them
             .
          
           
             i
             Aug.
             contra
             Iulian.
             Pelag.
             lib.
             1.
             cap.
             2.
             
          
           
             k
             Dominic
             .
             Soto
             ad
             Rom.
             cap.
             5.
             
          
           
             Lib.
             2.
             de
             Iusti●
             .
             cap.
             7.
             
          
           
             And
             answered
             as
             largely
             as
             shall
             be
             needfull
             .
          
           
             The
             ioyes
             of
             heauen
             are
             as
             infinite
             as
             the
             paines
             of
             hell
             .
          
           
             VVhich
             shewes
             Austins
             iudgement
             .
          
           
             l
             In
             concio
             .
             de
             humilitate
             .
          
           
             m
             Basil.
             in
             Psalm
             .
             114.
             
          
           
             n
             Aug.
             epist.
             2●
             ad
             Hietonym
             .
          
           
             n
             De
             Iacob
             .
             &
             vita
             beata
             ca.
             6
             
          
           
             ●ib
             .
             3.
             insti●
             .
             ca.
             11.
             num
             .
             15
             
          
           
             o
             Chemnit
             .
             de
             iustif
             .
             tit
             .
             I
             estimonia
             .
          
           
             p
             Calu.
             Instit.
             lib.
             3.
             c.
             11.
             
             §.
             15
             
          
           
             q
             Per
             omnia
             .
          
           
             r
             Iustificare
             ,
             〈◊〉
             facere
             .
          
           
             s
             Aug.
             epist.
             29
             ●d
             Hieron
             .
          
           
             Ep●s●
             .
             190.
             
          
           
             The
             〈◊〉
             is
             double
             .
          
           
             t
             Bern.
             ●pi
             .
             19●
             
          
           
             u
             Bernard
             .
             in
             Cant.
             ser.
             25.
             
          
           
             Ser.
             1.
             super
             Esaiam
             .
          
           
             *
             Bernard
             .
             in
             Cantic
             .
             ser.
             61.
             
          
           
             x
             Bernard
             .
             ser.
             1
             super
             Esai
             .
          
           
             y
             Ser.
             5.
             super
             Esai
             .
          
           
             z
             Bernard
             .
             ser.
             5.
             de
             verb.
             Esaiae
             .
          
           
             a
             Recte
             forsit
             〈◊〉
             .
          
           
             In
             Psalm
             .
             22.
             
             Tract
             .
             27.
             in
             Ioan.
             
          
           
             b
             August
             .
             in
             Psalm
             .
             22.
             
          
           
             c
             Aug.
             tract
             .
             27.
             in
             Ioh.
             
          
           
             This
             formalitie
             is
             a
             bare
             word
             .
          
           
             *
             Namely
             for
             himselfe
             .
          
           
             *
             As
             any
             one
             s●ar
             pa
             takes
             in
             the
             whole
             light
             of
             the
             〈◊〉
             vvith
             〈◊〉
             of
             the
             〈◊〉
             ●●r
             sorth
             as
             〈◊〉
             said
             light
             〈◊〉
             it
             to
             sinne
             .
          
           
             There
             is
             none
             at
             all
             po●●red
             in
             ,
             but
             impu●ed
             .
          
           
             Lib.
             12.
             cont
             .
             cap.
             ●5
             .
          
           
             d
             Aug.
             epist.
             85
             ad
             Consenti●●
             .
          
           
             VVhat
             is
             it
             to
             str●ke
             by
             imputation
             ?
          
           
             e
             12.
             
             Art.
             part
             .
             1.
             
             Art.
             4.
             
          
           
             f
             Gal.
             3.
             14.
             
          
           
             Isay
             53.
             
          
           
             Heb.
             4.
             
          
           
             g
             Leuit.
             16.
             21.
             
          
           
             Of
             originall
             sinne
             pag.
             31.
             
          
           
             *
             
               VVe
               haue
            
             &
             posse
             &
             velle
             ,
             
               he
               had
               no
               more
               but
            
             posse
             〈◊〉
             vellet
             ,
             
               and
               ●●e
               vvanted
            
             velle
             quod
             posset
             .
             August
             .
             de
             corrept
             .
             &
             grat
             .
             cap.
             11.
             
          
           
             Rom.
             5.
             
             Lib.
             3.
             c.
             20.
             lib
             6.
             de
             Gen.
             24.
             26.
             26.
             
          
           
             1.
             
             Cor.
             6.
             
          
           
             S.
             Ch●ysost
             .
             Ambro.
             &
             Theophyl
             .
             〈◊〉
             hunclo●um
             .
          
           
             h
             Bellarm
             de
             Iustif.
             lib.
             2.
             c.
             3.
             
          
           
             i
             Chrysost●ad
             .
             1.
             
             Cor.
             6.
             11.
             
          
           
             k
             Theophy●
             ▪
             ibid.
             
          
           
             l
             Theodor.
             ibid.
             
          
           
             m
             Glossa
             ordin
             .
             ibid.
             
          
           
             n
             Ambros.
             ibid.
             
          
           
             Tit.
             3.
             
          
           
             This
             is
             your
             glosse
             .
          
           
             o
             Rom
             3.
             24.
             1.
             
             Cor.
             15.
             10.
             
             Heb.
             2.
             9.
             
          
           
             p
             Lyra
             ad
             Tit
             3.
             
          
           
             q
             aietan
             .
             ibi
             .
          
           
             r
             Rom.
             11.
             6.
             
          
           
             s
             Chrysost.
             &
             Theoph.
             ad
             Tit.
             3.
             
          
           
             t
             Per
             grariam
             .
          
           
             u
             Rom.
             5.
             10.
             
          
           
             D.
             B.
             P.
             
               You
               threaten
               kindnesse
               on
               your
               aduersaries
               .
            
             De
             peccat
             .
             merit
             .
             &
             remiss
             .
             cap.
             15.
             
             Epist
             85.
             
             Lib.
             12.
             de
             Trinit
             .
             cap.
             7.
             
             Lib.
             6.
             de
             Trin.
             
          
           
             x
             Aug
             de
             pecca●
             .
             merie
             .
             &
             rem●ss
             .
             cap.
             15
             
          
           
             y
             Aug.
             epist.
             85.
             ad
             Comentiu
             .
          
           
             z
             August
             .
             de
             Trinit
             .
             lib.
             12.
             cap.
             7.
             
          
           
             a
             Cyril
             de
             Trinit
             .
             lib.
             6.
             
          
           
             The
             Papist
             asks
             vvhere
             :
             J
             ansvvere
             in
             handling
             the
             certaintie
             of
             saluation
             .
          
           
             If
             God
             had
             appointed
             him
             so
             to
             doe
             .
          
           
             Pag.
             152.
             
          
           
             1.
             
             Tim.
             1.
             16.
             
             Phil.
             3.
             15.
             
             
               The
               vaine
               pride
               of
               Papists
            
             .
          
           
             b
             Gal.
             2.
             20.
             
          
           
             c
             1.
             
             Tim.
             1.
             16
             
          
           
             d
             Phil.
             3.
             15.
             
          
           
             Yea
             though
             they
             be
             not
             obserued
             .
          
           
             This
             hath
             been
             alreadie
             refuted
             .
          
           
             Luk.
             18.
             
          
           
             *
             A
             r●diculous
             affectation
             of
             an
             obsol●te
             vvord
             .
          
           
             
               D.
               B.
               P.
            
             You
             confesse
             as
             much
             as
             you
             are
             charged
             vvith
             .
             You
             make
             God
             store
             of
             sinnes
             against
             the
             holy
             Ghost
             .
          
           
             See
             S.
             Tho.
             22.
             q.
             21.
             art
             .
             1.
             
             De
             verbis
             Domi●i
             .
             serm
             .
             7.
             
          
           
             e
             Aug.
             de
             verbis
             Dom.
             ser.
             7
             
          
           
             No
             more
             do
             we
             .
          
           
             f
             Berna
             .
             ser.
             1.
             de
             Annuntiat
             .
          
           
             *
             Serm.
             de
             Natal
             .
          
           
             But
             vvhat
             they
             be
             you
             can
             s●arce
             tell
             .
          
           
             g
             Cyprian
             .
             ser.
             de
             Natal
             .
          
           
             Belive
             then
             he
             knevve
             some
             better
             then
             those
             you
             bring
             .
          
           
             Heb.
             11.
             7.
             
          
           
             h
             Heb.
             11.
             7.
             
          
           
             i
             Gen.
             6.
             8
             ,
             9
             ,
             13
             
          
           
             k
             Lyra
             ad
             Heb.
             11.
             
          
           
             l
             Chrysost.
             ad
             Heb.
             11.
             
          
           
             Rom.
             cap.
             4.
             
          
           
             Rather
             because
             he
             tru●ed
             to
             God
             for
             that
             blessing
             vpon
             himselfe
             and
             his
             wife
             Sa●●h
             .
          
           
             m
             Sander
             .
             de
             〈◊〉
             .
          
           
             n
             Heb
             11
             8.
             
          
           
             o
             Rom
             4.
             11.
             12
             
          
           
             q
             Gal
             3.
             8.
             
          
           
             r
             Rom.
             4.
             3.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Matth.
             8.
             
             ●
             Matth.
             8.
             9.
             
          
           
             u
             Marc.
             1.
             24.
             
             Math.
             16.
             
          
           
             x
             Matth.
             16.
             16
             
          
           
             y
             Luc.
             4.
             34.
             
          
           
             Ioh.
             20.
             
          
           
             z
             Ioah
             .
             6.
             35.
             
          
           
             Rom.
             10
             
          
           
             1.
             
             Cor.
             15.
             
          
           
             a
             Rom.
             10.
             13.
             〈◊〉
             
          
           
             You
             speake
             like
             a
             hired
             seruant
             ,
             not
             like
             a
             son
             .
          
           
             b
             Credere
             Deum
             .
          
           
             c
             Credere
             Deo.
             
          
           
             d
             Credere
             in
             Deum
             .
          
           
             It
             is
             your
             proud
             Synagogue
             that
             doth
             
               magistraliter
               determinare
            
             .
          
           
             Tou
             should
             adde
             as
             supernaturall
             instruments
             .
          
           
             e
             Ioh.
             1.
             12.
             
             &
             6.
             35.
             
          
           
             Ioh.
             6.
             54.
             
          
           
             f
             Ioh.
             6.
             51.
             54.
             
          
           
             g
             Gabr.
             Biel.
             in
             Canon
             .
             Miss
             .
             lect
             .
             84.
             
             Nicol.
             Cusan
             .
             epist.
             7.
             ad
             Bohemos
             .
             Caietan
             .
             in
             3.
             q.
             80.
             art
             .
             vlt.
             Tapper
             .
             in
             explic
             .
             artic
             .
             15.
             
             Louan
             .
             Hestelius
             de
             com
             .
             sub
             vna
             specie
             .
             Iansen
             concord
             .
             Euang.
             cap.
             59.
             
          
           
             h
             Concil
             .
             T●id
             .
             sess
             .
             21.
             cap.
             1.
             
          
           
             i
             Greg.
             de
             valentia
             de
             legit
             .
             vsu
             Euchar.
             cap.
             4.
             pag.
             489.
             
          
           
             Rom.
             10.
             
          
           
             k
             Rom.
             ●0
             13.
             13
             
          
           
             D.
             B.
             P.
             De
             praedes
             .
             sanct
             .
             cap.
             7.
             
             De
             spirit
             .
             &
             lit
             .
             cap.
             30.
             
          
           
             l
             Aug.
             de
             praedest
             .
             cap.
             7.
             
          
           
             m
             Act.
             2.
             37
             ,
             38.
             
          
           
             n
             Vers.
             23.
             36.
             
          
           
             *
             It
             is
             kindly
             to
             haue
             as
             vvell
             strange
             vvord●
             as
             strange
             doctrines
             .
             
               Act.
               8.
               
               Act.
               9.
            
             
          
           
             o
             Act.
             8.
             35.
             
          
           
             p
             Esa.
             53.
             7
             ,
             8
             ,
             11
             
          
           
             q
             Rom.
             4.
             10.
             11
             
          
           
             r
             Act.
             9.
             9.
             18.
             
          
           
             s
             Concil
             .
             Trid.
             sess
             .
             6.
             cap.
             6.
             
          
           
             *
             Particula
             non
             causalis
             :
             sed
             illatiua
             vel
             rationalis
             .
          
           
             
               D.
               B.
               P.
            
             He
             proueth
             that
             many
             sins
             vvere
             forgiuen
             her
             ,
             he
             doth
             not
             shevv
             vvhy
             they
             vvere
             forgiuen
             .
          
           
             t
             1.
             
             Ioh.
             3.
             14.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             x
             Luc.
             7.
             41
             ,
             42
             Vers.
             43.
             
             Vers.
             44.
             
             Vers.
             47.
             
          
           
             y
             Basil.
             de
             baptismo
             .
          
           
             Vers.
             47.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Gal.
             5.
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Rom.
             7.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             2
             Cor.
             4.
             12.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             Ephes.
             3.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             Col.
             1.
             29.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             Effi●ax
             .
          
           
             g
             Agens
             .
          
           
             h
             Theophyl
             ad
             Gal
             5.
             6.
             
          
           
             i
             Viuax
             &
             efficax
             commonstrari
             .
          
           
             *
             
               Lombard
               .
               Thomas
               .
               Caietan
               .
               Catharin
               .
               D.
               B.
               P.
            
             The
             place
             is
             of
             vvorkes
             not
             of
             charity
             .
          
           
             k
             Iam.
             2.
             26.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             l
             Sine
             operibus
             
          
           
             m
             Spiritus
             .
          
           
             n
             Sinon
             spirat
             .
          
           
             o
             Sinon
             parit
             opus
             .
          
           
             p
             Iam.
             2.
             17.
             20
             
          
           
             q
             Concomitantia
             fidem
             .
          
           
             r
             Iam.
             2.
             17.
             
          
           
             1.
             
             Cor.
             13.
             
          
           
             Lib.
             de
             Trinit
             .
             cap.
             18.
             
          
           
             s
             1.
             
             Cor.
             13.
             1.
             2.
             
          
           
             A
             senselesse
             question
             .
          
           
             t
             Ioh.
             6.
             29.
             
          
           
             u
             Rom.
             4.
             5.
             
          
           
             D.
             B.
             P.
             Serm.
             22.
             de
             verbis
             Apostol
             .
          
           
             x
             Aug.
             de
             verbis
             Apostoli
             Ser.
             20.
             
          
           
             
               D.
               B.
               P.
            
             You
             haue
             suited
             them
             with
             ansvveres
             accordingly
             .
          
           
             This
             assumption
             is
             a
             great
             deale
             scanter
             then
             the
             former
             And
             before
             ansvvered
             .
          
           
             y
             Rom.
             4.
             3.
             5.
             
          
           
             z
             Rom.
             8.
             33.
             
          
           
             a
             Rom.
             4.
             3.
             5.
             
          
           
             b
             Rom.
             8.
             30.
             
          
           
             M.
             Perk.
             hath
             not
             a
             vvord
             of
             not
             regarding
             vvorkes
             .
          
           
             Ecclesias
             .
             1.
             
             Rom.
             8.
             
             Luk.
             13.
             1.
             
             Ioan.
             3.
             
          
           
             Rom.
             6.
             
          
           
             c
             Ecclesiastic
             .
             1.
             28.
             
          
           
             d
             Interlin
             .
             Bibl.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             iracundus
             .
          
           
             f
             Bibl.
             Reg.
             Hispan
             .
          
           
             g
             Pa●nin
             .
          
           
             h
             Non
             poterit
             censeri
             iustus
             .
          
           
             i
             Vatablus
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             l
             Luk.
             13.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             m
             1.
             
             Ioh
             3.
             14.
             
          
           
             Vers.
             10
             ,
             〈◊〉
             
          
           
             Vers.
             18.
             19
             
          
           
             n
             Ioh.
             3.
             5.
             
          
           
             o
             Ioh.
             6.
             
             5●
             .
          
           
             p
             Rom.
             4.
             10.
             1●
             
          
           
             q
             Rom.
             6.
             4
             ,
             5.
             
          
           
             Rom.
             8.
             
             Hee
             ansvvered
             all
             he
             propounded
             .
          
           
             r
             Rom.
             8.
             24.
             
          
           
             s
             Heb.
             10.
             36.
             
          
           
             Epist.
             ad
             Philip
             .
          
           
             t
             Ignatius
             ad
             Philip.
             
          
           
             D.
             B.
             P.
             Libr.
             2.
             strom
             .
          
           
             u
             Clemens
             Stromat
             .
             lib.
             2.
             
          
           
             Hom.
             70.
             in
             Math.
             
          
           
             x
             Chrysost.
             in
             Math.
             hom
             .
             70.
             
          
           
             Lib.
             3.
             hypognost
             .
          
           
             y
             Hypognost
             .
             lib.
             3.
             
          
           
             z
             Iam.
             2.
             21.
             
          
           
             D.
             B.
             P.
             De
             fide
             &
             oper
             .
             c.
             14.
             
          
           
             a
             Aug.
             de
             fide
             &
             oper
             .
             cap.
             14
             
          
           
             b
             August
             .
             de
             doctr
             .
             Christ.
             cap.
             13.
             
          
           
             c
             Persidiae
             .
          
           
             It
             is
             no
             vvhere
             so
             called
             by
             vs.
             
          
           
             D.
             B.
             P.
             Conditio
             sine
             qua
             non
             .
             
               Neither
               of
               them
            
             .
          
           
             Ioh.
             3.
             
          
           
             d
             Rom.
             3.
             28.
             
          
           
             e
             Gal.
             2.
             16.
             
          
           
             f
             Ephes.
             2.
             8.
             
          
           
             g
             Vers.
             9.
             
          
           
             h
             Leuit.
             18.
             5.
             
             Rom.
             10.
             5.
             
          
           
             A
             n●…
             of
             in●…cation
             .
          
           
             Boasting
             is
             not
             excluded
             by
             Popish
             iustification
             .
          
           
             k
             Rom.
             3.
             19.
             
          
           
             l
             Rom.
             3.
             28.
             
          
           
             m
             Rom.
             3.
             28.
             
             Gal.
             3.
             26.
             
          
           
             n
             Act.
             2.
             28.
             
             &
             16.
             30.
             
          
           
             o
             Luk.
             8.
             50.
             
          
           
             De
             gra
             .
             &
             lib.
             arb
             .
             cap.
             7.
             
          
           
             p
             Rom.
             2●
             .
          
           
             q
             Hypognost
             .
             lib
             3.
             
          
           
             *
             De
             side
             &
             oper
             .
             cap.
             14.
             
          
           
             De
             predest
             .
             sanct
             .
             cap.
             7.
             
          
           
             r
             Aug.
             de
             side
             &
             oper
             .
             cap.
             14
             
          
           
             Not
             from
             the
             conuersation
             of
             a
             Christian
             ,
             but
             from
             his
             iustification
             .
          
           
             W.
             P.
             
          
           
             ●…
             .
          
           
             Hope
             more
             particular
             then
             faith
             is
             vaine
             .
          
           
             s
             12.
             
             Art.
             part
             〈◊〉
             .
             Art.
             1.
             
          
           
             This
             is
             to
             pleade
             de●e●t
             ,
             not
             mercie
             .
          
           
             t
             Ex
             congr●o
             .
          
           
             u
             Rom.
             5.
             10.
             
          
           
             D.
             B.
             P.
             De
             nat
             .
             &
             gra
             .
             cap.
             vlt.
             
          
           
             x
             Aug.
             de
             natur
             .
             &
             grat
             .
             cap.
             vlt.
             
          
           
             y
             True
             for
             doctrine
             .
          
           
             z
             Ambros.
             ad
             Rom
             4.
             vers
             .
             7.
             
             Nulla
             ab
             his
             requisita
             poe
             niten●iae
             opera
             
          
           
             a
             Ad
             vers
             2.
             
          
           
             b
             Ad
             vers
             .
             3.
             
          
           
             c
             Ad
             vers
             .
             4.
             
          
           
             d
             Ad
             vers
             .
             5.
             
             Ob●…oxius
             p●cca●is
             .
          
           
             e
             Ambros.
             ad
             Hebr.
             cap.
             4.
             
          
           
             *
             De
             verbis
             Dom.
             serm
             .
             40
             
          
           
             De
             verb.
             Ap.
             serm
             .
             40.
             
             Leuit.
             lib.
             1.
             cap.
             2.
             
          
           
             f
             Hesych
             in
             Leuit.
             lib.
             1.
             cap.
             14.
             
          
           
             g
             Praebetur
             .
          
           
             *
             Supra
             Can●
             .
             ferm
             .
             22.
             
          
           
             Sup.
             Cant.
             ●e●m
             .
             22.
             
          
           
             Serm.
             24.
             
          
           
             h
             Bernard
             .
             in
             Cant.
             ser.
             24.
             
          
           
             i
             Bernard
             .
             in
             Cant.
             ser.
             24.
             
          
           
             k
             Desiderant
             deliberantque
             ●●ctari
             .
          
           
             Gal.
             5.
             
          
           
             l
             Chrysost.
             ad
             Gal.
             3.
             
          
           
             m
             Deut.
             27.
             26.
             
          
           
             De
             humil
             .
             
               Hovv
               I
               pray
               you
            
             ?
          
           
             n
             Basil.
             in
             Ascet
             .
             de
             fide
             .
             Fides
             est
             a●●esus
             indubitatus
             ad
             ea●quae
             a●…tur
             .
          
           
             Rom.
             4.
             
          
           
             Temporall
             is
             of
             your
             foysting
             in
             as
             if
             we
             denied
             good
             works
             revvarded
             in
             heauen
             .
          
           
             o
             Pag.
             93.
             88.
             
          
           
             p
             12.
             
             Art.
             part
             .
             2.
             art
             .
          
           
             q
             Sander
             .
             de
             iustif
             .
             lib.
             6.
             c.
             4.
             pag.
             647.
             
          
           
             r
             Andrad
             Orthod
             .
             e
             plic
             .
             lib.
             6.
             pag.
             462.
             
          
           
             s
             Stapleton
             .
             promptu
             .
             Cathol
             .
             ad
             Ioa.
             8.
             57.
             
          
           
             See
             the
             point
             of
             freevvill
             .
          
           
             t
             Rom.
             3.
             28
             
          
           
             Rom.
             5.
             2.
             
             Cor.
             10.
             2.
             
             Cor.
             12.
             
          
           
             u
             Rom.
             5.
             23.
             
          
           
             x
             2.
             
             Cor.
             10.
             
             ●3
             .
          
           
             y
             2.
             
             Cor.
             ●…
             .
          
           
             z
             Vers.
             1.
             5.
             1.
             
          
           
             Lib.
             83.
             q.
             76.
             
          
           
             a
             Aug.
             lib.
             qq
             .
             83.
             q.
             76.
             
          
           
             b
             Rom.
             3.
             27.
             28.
             
          
           
             c
             Ad
             hoc
             potius
             .
          
           
             d
             Rom.
             1.
             
             &
             2.
             
             &
             3.
             
          
           
             e
             1.
             
             Cor.
             6.
             10.
             11.
             
          
           
             f
             Rom.
             1.
             
             &
             2.
             
             &
             3.
             
          
           
             g
             Vacuam
             esse
             sidē
             ,
             si
             non
             bene
             operetur
             .
          
           
             h
             Non
             ad
             eum
             pertineat
             bene
             operari
             .
          
           
             i
             Eph.
             2.
             7.
             8.
             
             Vers.
             9.
             
             Vers.
             10.
             
          
           
             k
             Iam.
             2.
             14.
             17.
             18.
             20.
             21.
             22.
             24.
             25.
             26.
             
          
           
             S.
             Paul
             knevv
             no
             other
             lavv
             ,
             hut
             that
             of
             Moses
             to
             iustification
             .
          
           
             Gal.
             5.
             3.
             
          
           
             m
             Rom.
             9.
             10
             ,
             11.
             
          
           
             n
             Aug.
             Epist.
             106.
             
          
           
             o
             Lombard
             .
             lib.
             1.
             dist
             .
             41.
             
          
           
             p
             Thomas
             .
             1.
             q
             23.
             art
             .
             5.
             &
             in
             1
             senten
             .
             dist
             .
             41.
             q.
             1.
             art
             .
             3.
             &
             qq
             .
             disp
             .
             q
             6.
             de
             praed
             .
             art
             .
             2.
             &
             ad
             Rom.
             9.
             
          
           
             q
             Bellarm.
             de
             gra
             .
             &
             lib.
             arb
             .
             lib.
             2.
             c.
             10.
             11.
             
             &
             seqq
             .
          
           
             He
             shewed
             your
             distinction
             ,
             he
             made
             none
             .
          
           
             This
             slaunder
             hath
             bin
             often
             disproued
             .
             Pag.
             76.
             
          
           
             D.
             B.
             P.
             Lib.
             2.
             con
             .
             souin
             .
             Epist.
             81.
             
             Epist
             ,
             57.
             
             Hom.
             15.
             in
             Ezech.
             
          
           
             r
             Hieron
             .
             contra
             Iouin
             .
          
           
             Cap.
             22.
             ●ccles
             .
             18.
             
          
           
             s
             Reuel
             .
             22.
             11.
             
          
           
             t
             Ribera
             in
             Apoc
             .
             22.
             11.
             
          
           
             u
             Glossa
             interlin
             .
          
           
             x
             Impensiùs
             inferat
             .
          
           
             y
             Cyprian
             de
             bono
             patient
             .
             cap.
             13.
             &
             testimon
             .
             ad
             Quiri
             .
             lib.
             3.
             cap.
             23.
             
          
           
             z
             Aretas
             Apoc
             .
             22.
             11.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Testam
             .
             Graec.
             Plantin
             .
          
           
             c
             Interlin
             .
             Bib.
             
          
           
             d
             Eccl.
             18.
             22.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             Ne
             veteris
             .
          
           
             g
             Vatabl●
             〈◊〉
             pe
             .
             Ro●er
             .
             Steph.
             
          
           
             h
             An●uerp
             .
             a
             ▪
             pud
             ●iduam
             Stelsij
             anno
             1572.
             
          
           
             i
             Biblia
             cum
             gloss
             1506.
             
          
           
             k
             Lyra
             ,
             ne
             prohibearis
             .
          
           
             l
             And●ad
             .
             Orthod
             .
             explic
             .
             lib.
             6.
             pag.
             446.
             
          
           
             m
             Prohibeat
             .
          
           
             n
             Ne
             verea●●s
             .
          
           
             o
             Ne
             differas
             iustum
             probare
             te
             .
             Vatablus
             .
          
           
             p
             Bellarm.
             d●
             iusti●
             .
             lib.
             4.
             cap.
             19.
             
          
           
             q
             Nec
             tuam
             prob●tatem
             differas
             .
          
           
             r
             Arias
             Montanus
             .
             ne
             expectes
             .
          
           
             s
             Stapleton
             .
             de
             iustif
             .
             proleg
             .
             2.
             a●
             lib.
             5.
             
          
           
             t
             Bellarm.
             de
             iust
             .
             vbi
             supra
             .
             Prob.
             4.
             2.
             
             Cor.
             9.
             
          
           
             u
             Prou.
             4.
             18.
             
          
           
             x
             2.
             
             Cor.
             9.
             10.
             
          
           
             y
             Caietan
             .
             ad
             2.
             
             Cor.
             9
             10.
             
          
           
             z
             Deut.
             28.
             11.
             
          
           
             Cap.
             2.
             
          
           
             *
             Not
             his
             iustification
             .
             
               Genes
               .
               15.
               
               Rom.
            
             4.
             
          
           
             a
             Iam.
             2.
             21.
             
          
           
             b
             Suapte
             natura
             .
             Caietan
             .
             ibi
             .
          
           
             c
             Iam.
             2.
             23.
             
          
           
             d
             Non
             renuentem
             ,
             sed
             pa●atam
             opera●
             .
             Caietan
             .
             ibi
             .
          
           
             1.
             
             Cor.
             13.
             
          
           
             Gen.
             22.
             
          
           
             VVe
             graunt
             he
             doth
             .
          
           
             Lib.
             83.
             quaest
             .
             q.
             76.
             
             Serm.
             16.
             de
             verb.
             Apos
             .
          
           
             e
             Gen.
             22.
             12.
             
          
           
             Math.
             8.
             
             Luk.
             19.
             
          
           
             Pag.
             54.
             
          
           
             f
             Rom.
             4.
             3.
             5.
             
          
           
             Lib.
             de
             grat
             .
             〈◊〉
             lib.
             arb
             .
          
           
             
               D.
               B.
               P.
               Pag.
            
             200.
             
             This
             is
             but
             a
             de●●ce
             to
             s●●ft
             off
             the
             ans●vering
             of
             them
             .
          
           
             
               D.
               B.
               P.
               Pag.
               95.
               
               Gal.
            
             5.
             
             These
             obiections
             he
             picketh
             out
             of
             other
             places
             here
             and
             there
             .
             
               Rom
               8.
            
             
          
           
             h
             Rom.
             8.
             3
             
          
           
             *
             They
             are
             not
             iustified
             by
             their
             vvorkes
             .
          
           
             This
             is
             such
             a
             possibility
             as
             neuer
             had
             euent
             .
          
           
             i
             Psal.
             119.
             12.
             18.
             19.
             33.
             34.
             
          
           
             Rom.
             8.
             13.
             
          
           
             k
             Rom.
             8.
             13.
             
             Col.
             3.
             5.
             
          
           
             Rom.
             8.
             13.
             
          
           
             l
             Gal.
             5.
             3.
             
          
           
             D.
             B.
             P.
             Ios.
             11.
             3.
             
             Reg.
             14.
             
             Act.
             13.
             4.
             
             Reg.
             23.
             
             Luke
             1.
             
          
           
             m
             In
             his
             ansvvere
             to
             the
             4.
             
             Obiection
             .
          
           
             n
             Ios.
             11.
             15.
             
          
           
             o
             Ios.
             9.
             14.
             15.
             
          
           
             p
             2.
             
             Sam.
             12.
             9.
             
             &
             13.
             39.
             
             &
             24.
             10.
             
          
           
             q
             2.
             
             Chro.
             35.
             22.
             
          
           
             r
             Luk.
             1.
             20.
             
             Rom.
             7.
             
          
           
             s
             Rom.
             7.
             23.
             
          
           
             Libr.
             10.
             conf
             .
             cap.
             7.
             
          
           
             t
             Math.
             5.
             28.
             
          
           
             u
             Rom.
             7.
             7.
             
          
           
             Iac.
             3.
             2.
             1.
             
             Ioan.
             1.
             
          
           
             Philip.
             4.
             
          
           
             x
             Rom.
             7
             19.
             
          
           
             y
             ●hilip
             .
             4.
             13.
             
          
           
             z
             Lyra
             ad
             Phil.
             4.
             13.
             
          
           
             a
             Theodoret.
             &
             Oecumenius
             ad
             hunc
             locum
             .
          
           
             b
             Lombard
             .
             Thomas
             Caietan
             .
             Psal.
             118.
             
          
           
             c
             2.
             
             
               Sam.
               24.
               1.
               2.
            
             
             You
             ouervveened
             your
             strength
             as
             your
             answeres
             shew
             .
             Rom.
             8.
             
          
           
             d
             Rom.
             8.
             3.
             
          
           
             Cap.
             5.
             
             Matth.
             11.
             
          
           
             Rom.
             13.
             
             Math.
             22.
             
          
           
             e
             1.
             
             Ioh.
             5.
             3.
             
          
           
             f
             Rom.
             13.
             13.
             
          
           
             g
             Math.
             22.
             40.
             
          
           
             Serm
             in
             illud
             ,
             Attende
             tibi
             .
             De
             nat
             .
             &
             gra
             .
             cap.
             69.
             
          
           
             
               D.
               B.
               P.
               2.
               
               Can.
               vlt.
            
             The
             Arausican
             Councell
             you
             should
             say
             ,
             or
             the
             Councell
             of
             Orenge
             .
             
               Math.
               19.
            
             
          
           
             h
             Si
             fideliter
             laborare
             voluerint
             .
          
           
             i
             Math.
             19.
             17.
             
          
           
             k
             Hieron
             .
             apud
             Thomam
             in
             Catena
             .
             ad
             Math.
             19.
             
          
           
             l
             Beda
             ,
             Lyra
             ,
             Glossa
             Ordinaria
             ,
             Rem●gius
             ibi
             .
          
           
             Cap.
             2.
             
          
           
             Cap.
             1.
             
          
           
             m
             Glossa
             Ordin
             .
             &
             Lyra
             ad
             lac
             .
             1.
             
          
           
             Psal.
             16.
             
          
           
             3.
             
             Reg.
             15.
             
          
           
             n
             Lyra
             ad
             Psal.
             17.
             
          
           
             o
             1
             Reg.
             15.
             5.
             
          
           
             p
             Lyra
             ibi
             .
          
           
             q
             2.
             
             Sam.
             10.
             29.
             
          
           
             r
             2.
             
             Sam.
             24.
             
             〈◊〉
             .
             2.
             
          
           
             s
             2.
             
             Sam.
             ●2
             .
             〈◊〉
             .
          
           
             1.
             
             Cor.
             3.
             
          
           
             t
             1.
             
             Cor.
             3
             ,
             1●
             .
          
           
             See
             12.
             
             Art.
             par
             .
             1.
             art
             .
             4.
             1.
             
          
           
             Vers.
             10.
             
          
           
             Vers.
             9.
             
          
           
             u
             Bellarm.
             d●
             Purgat
             .
          
           
             Rom.
             12.
             1.
             
             Pet.
             2.
             
             Philip.
             4.
             
          
           
             y
             Rom.
             12.
             1.
             2
             
          
           
             Math.
             5.
             1.
             
             Tim.
             6.
             
             Ephes.
             2.
             
          
           
             Lib.
             3.
             cont
             .
             duas
             epist.
             Pelag.
             cap.
             7.
             
          
           
             z
             Aug.
             cont●●
             2.
             
             Epist.
             Pelag
             .
             lib.
             3.
             c.
             7.
             
          
           
             De
             spirit
             .
             &
             lit
             .
             vlt.
             cap.
             
          
           
             a
             Aug.
             de
             spirit
             .
             &
             litera
             cap.
             vlt.
             
          
           
             Rom.
             6.
             
             A
             plaine
             paralogisme
             ,
             the
             Assumption
             and
             conclusion
             being
             faulty
             .
          
           
             b
             See
             12
             Art.
             par
             .
             〈◊〉
             .
             art
             .
             2
             
          
           
             Psal.
             141.
             
          
           
             VVhat
             if
             there
             be
             a
             third
             that
             maketh
             for
             it
             .
          
           
             De
             perfect
             .
             iustitiae
             .
             Epist.
             ad
             C●esiph
             .
          
           
             c
             Aug.
             de
             perfect
             .
             iustitiae
             .
          
           
             d
             Hieron
             .
             epist.
             ad
             Ctesip
             .
          
           
             e
             Gal.
             3.
             22.
             
          
           
             f
             Rom.
             3.
             233.
             
          
           
             g
             1.
             
             Reg.
             8.
             46.
             
          
           
             h
             Gregor
             .
             ad
             Psalm
             .
             141.
             
          
           
             i
             Delinquunt
             in
             opere
             .
          
           
             k
             Corde
             delinquit
             .
          
           
             Lib.
             ad
             C●●sium
             cap.
             10.
             
             Lib.
             9.
             moral
             cap.
             1.
             
          
           
             Iob.
             9.
             
             VVe
             take
             them
             in
             neither
             of
             these
             senses
             .
          
           
             m
             Hilar.
             ad
             Psa.
             141.
             
          
           
             n
             Era●…s
             in
             Censur
             .
          
           
             o
             Hieron
             .
             ●plstola
             ad
             Ctesiph
             .
             contra
             Pelagian
             .
          
           
             p
             Hieron
             .
             vbi
             supra
             .
          
           
             q
             Scientiae
             &
             notitiae
             Dei
             ▪
             
          
           
             r
             Hieron
             .
             Epistola
             ad
             Cresiph
             .
          
           
             s
             Arnobius
             ad
             Psal.
             141.
             
          
           
             t
             Acerrimè
             .
          
           
             u
             Contemnas
             .
          
           
             x
             Euthym.
             ad
             Psal.
             141.
             
          
           
             y
             Summam
             Iustitiam
             .
          
           
             z
             Aug.
             contra
             Priscil
             .
             &
             Origen
             .
          
           
             a
             Aug.
             ad
             Psal.
             141.
             
          
           
             b
             Co●am
             se
             ,
             non
             co●am
             te
             .
          
           
             c
             Quantumlibet
             ●ec●us
             .
          
           
             d
             Prauus
             .
          
           
             e
             Greg.
             Moral
             .
             lib
             9.
             cap.
             1.
             
          
           
             f
             Iob.
             9.
             
             〈◊〉
             .
          
           
             g
             Psal.
             142.
             3
             
          
           
             A
             leud
             metaphor
             .
             Esay
             .
             64.
             
             It
             was
             the
             fault
             of
             your
             bad
             horsemanship
             .
          
           
             h
             Omnes
             iustitiae
             nostrae
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             i
             〈◊〉
             .
             Reg.
             8.
             46.
             
          
           
             k
             Psal
             32.
             2.
             
          
           
             〈◊〉
             .
             1.
             cap.
             Pelag.
             
          
           
             Epist.
             29.
             
          
           
             Lib.
             9.
             confess
             .
             cap.
             ●3
             .
          
           
             Lib.
             3.
             con
             .
             dua●
             Epist.
             Pelag.
             cap.
             7.
             
          
           
             Neuer
             called
             to
             any
             Apostleship
             by
             Christ.
             
               Lib.
               9.
               moral
               .
               cap.
               1.
               
            
          
           
             Math.
             7.
             
          
           
             The
             rich
             man
             in
             hell
             called
             Abraham
             father
             .
          
           
             l
             Luk.
             16.
             24.
             
          
           
             Math.
             22.
             
          
           
             Apoc.
             19.
             
          
           
             1.
             
             Cor.
             13.
             
          
           
             Hom.
             38.
             in
             Euang.
             Can.
             22.
             in
             Math.
             Tract
             .
             20.
             in
             Math.
             
          
           
             m
             Glossa
             Ordin
             .
             ad
             Mat.
             22
             
          
           
             n
             Chrysost.
             &
             Gregor
             .
             apud
             Thomam
             in
             ●atena
             ad
             Mat.
             22.
             
          
           
             o
             Math.
             23.
             14.
             
          
           
             Math.
             25.
             
          
           
             Popish
             perfection
             .
          
           
             Or
             charitie
             .
          
           
             p
             Math.
             25.
             1.
             〈◊〉
             
          
           
             Ioh.
             12.
             
          
           
             q
             Ioh.
             12.
             42.
             43
             
          
           
             r
             Ioh.
             3.
             2.
             
             &
             19.
             39.
             
          
           
             s
             Math.
             26.
             70.
             71.
             
          
           
             
               A.
               W.
               Cap.
            
             2.
             
             This
             is
             your
             glosse
             ,
             without
             truth
             .
          
           
             VVithout
             doubt
             he
             vvas
             very
             vvell
             acquainted
             with
             it
             .
          
           
             t
             Iam.
             2.
             17.
             
          
           
             u
             Vers
             〈◊〉
             .
             〈◊〉
             
          
           
             x
             Ve●s
             .
             14.
             
          
           
             y
             Vers.
             18.
             
          
           
             z
             Vers.
             26.
             
          
           
             a
             Caietan
             .
             ad
             ●ac
             .
             2.
             26.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               D.
               B.
               P.
            
             Faith
             is
             in
             the
             will.
             Gods
             goodnes
             is
             the
             obiect
             of
             Faith.
             
          
           
             Pag.
             85.
             
          
           
             c
             Ioh.
             1.
             12.
             
             Rom.
             8.
             9.
             10.
             
             Gal.
             4.
             6.
             
          
           
             Rom.
             12.
             
          
           
             
               Jt
               vvas
               needles
               to
               proue
               that
               vve
               deny
               not
               .
            
             Lib.
             15.
             de
             Trin.
             cap.
             17.
             
             Con.
             Crescen
             .
             lib.
             1.
             cap.
             29.
             
          
           
             d
             Aug.
             de
             Tri
             nit
             .
             lib.
             15.
             c.
             17.
             
          
           
             e
             Aug.
             contra
             Crescen
             .
             lib.
             1.
             cap.
             29.
             
          
           
             f
             Piè
             .
          
           
             g
             Salubriter
             .
          
           
             〈◊〉
             .
             Tim.
             〈◊〉
             ▪
             
          
           
             punc
             ;
          
           
             Ioh.
             6.
             
          
           
             The
             more
             vnwise
             you
             to
             trouble
             your
             reader
             with
             it
             .
             VVhat
             could
             the
             doctrine
             of
             the
             Sacrament
             hinder
             Judas
             gaine
             ?
          
           
             h
             Ioh.
             6.
             64.
             
          
           
             i
             Ioh.
             12.
             6.
             7.
             
          
           
             k
             Math.
             26.
             15.
             
          
           
             
               1.
               
               Ioh.
            
             2.
             
             See
             12.
             
             Art.
             par
             .
             2.
             art
             .
             5.
             
          
           
             Math.
             7.
             
             &
             25.
             
             Psal.
             1.
             
             Ioh.
             14.
             
          
           
             The
             question
             is
             of
             workes
             ;
             your
             conclusion
             of
             charitie
             .
             Not
             iustifying
             faith
             .
          
        
         
           Notes for div A15735-e65900
           
             VVith
             a
             m●…
             ter
             of
             truth
             .
          
           
             l
             Ex
             rigor●
             iustitiae
             .
          
           
             m
             Rom.
             3.
             
             2●
             ,
             26.
             
             Eph.
             1.
             7.
             
             Heb.
             10.
             1.
             4.
             11.
             12.
             
          
           
             n
             Rom.
             4.
             4.
             
             Sess.
             6.
             cap.
             vl●
             .
          
           
             o
             Concil
             .
             Trident
             .
             Sess.
             6.
             cap.
             16.
             
          
           
             *
             Iugiter
             virtutem
             influat
             .
          
           
             p
             Diuinae
             leg●
             plene
             satisfecisse
             .
          
           
             q
             In
             Deo
             sacta
             .
          
           
             r
             Andrad
             .
             Orthod
             .
             exp●…
             .
             lib.
             6.
             pag.
             517
             518.
             
          
           
             s
             Andrad
             ▪
             vbi
             supra
             .
          
           
             t
             Rom.
             4.
             5.
             
          
           
             a
             Mercedis
             ratio
             cum
             nomine
             gra●●ae
             ex
             aduerso
             pugnat
             .
          
           
             x
             Andrad
             .
             pag.
             519.
             
          
           
             y
             Vera
             &
             integra
             ratio
             .
          
           
             z
             Andrad
             .
             vbi
             supra
             .
          
           
             It
             is
             not
             really
             in
             vs.
             
          
           
             Iac.
             2.
             
             Eccles.
             45.
             
             Act.
             13.
             
             Ioh.
             16.
             
             Rom.
             1.
             
             Iudicio
             charitatis
             ,
             non
             sidei
             .
          
           
             By
             a
             reall
             imp●…
             ,
             not
             a
             supposed
             .
          
           
             Lib.
             1
             de
             mo●●
             .
             Eccles
             cap.
             25.
             
          
           
             a
             See
             12.
             
             Art.
             part
             .
             2.
             art
             .
             7.
             
          
           
             It
             is
             said
             aftervvard
             to
             be
             nakedly
             proposed
             .
          
           
             b
             See
             12.
             
             Art.
             par
             .
             1.
             art
             .
             4.
             〈◊〉
             
          
           
             Matth.
             25.
             
          
           
             c
             Phil.
             2.
             13.
             
          
           
             Show
             it
             first
             to
             be
             a
             fault
             .
          
           
             Serm.
             3.
             de
             verb.
             Apost
             .
          
           
             Luke
             17.
             
          
           
             D.
             B.
             P.
             
          
           
             d
             Ambros.
             ad
             Luc.
             17.
             
          
           
             e
             Plurimis
             obsequijs
             defoenerarum
             .
          
           
             f
             Non
             te
             praeferas
             .
          
           
             It
             is
             as
             true
             as
             holsome
             .
             Matth.
             25.
             21.
             
          
           
             In
             Luc.
             17.
             
             Psalm
             .
             15.
             
          
           
             g
             Chrysost.
             ad
             Luc.
             17.
             
          
           
             h
             Theophyl
             .
             ad
             Luc.
             17.
             
          
           
             i
             Cyril
             apud
             Thomam
             in
             caten
             .
             ad
             Luc.
             17.
             
          
           
             k
             Glossa
             Interlin
             .
             ad
             Luc.
             17.
             
          
           
             l
             Beda
             apud
             Thomam
             .
          
           
             m
             Glossa
             ordin
             ▪
             &
             Lyra.
             
          
           
             n
             August
             .
             in
             Psalm
             .
             124.
             
          
           
             
               And
               bad
               mens
               too
            
             .
             2.
             
             Tim.
             2.
             
             Matth.
             5.
             
             Ioh.
             15.
             v.
             8.
             
          
           
             o
             Ezra
             6.
             3.
             
             &
             7.
             11.
             
             Dan.
             3.
             29.
             30
             
             ▪
             &
             6.
             26.
             
          
           
             Luk.
             15.
             
          
           
             p
             Vere
             prome●eri
             .
          
           
             q
             Consecutionem
             .
          
           
             r
             Concil
             .
             Trident.
             sess
             .
             6
             can
             .
             32.
             
          
           
             s
             Vera
             &
             integra
             ration●
             meriti
             .
          
           
             1.
             
             Cor.
             9.
             2.
             
             Tim.
             2.
             
          
           
             Matth
             25.
             
             Ioh.
             14.
             
             Matth.
             13.
             1.
             
             Ioh.
             3.
             
          
           
             If
             it
             be
             nakedly
             proposed
             ,
             there
             vvas
             small
             cause
             to
             blame
             the
             length
             of
             i●
             .
          
           
             In
             Inchir
             .
             Cap.
             25.
             
          
           
             t
             Ge●
             .
             2.
             17
             
          
           
             De
             gra
             .
             &
             lib.
             arb
             .
             c.
             8.
             
          
           
             Epist.
             106.
             
          
           
             u
             Aug.
             de
             gra
             .
             &
             lib.
             arb
             .
             ca.
             8.
             
          
           
             x
             Aug.
             de
             gra
             .
             &
             lib.
             arb
             .
             ca.
             9.
             
             De
             correp
             .
             &
             grat
             .
             cap.
             13.
             
          
           
             y
             Rom.
             6.
             23.
             
          
           
             z
             Chrysost
             &
             Theoph
             ad
             Rom.
             6.
             23.
             
          
           
             a
             Ca●●tan
             .
             ad
             Rom.
             6.
             
          
           
             b
             Ratione
             ipsius
             Christi
             .
          
           
             
               Ad
               Ephes.
               2.
               
               Ad
               Tit.
            
             3.
             
             But
             you
             neuer
             proued
             〈◊〉
             ,
             and
             haue
             been
             a●s●●ered
             .
             Rom.
             8.
             
          
           
             2.
             
             Cor.
             4.
             
          
           
             2.
             
             Pet
             1.
             
             
               Diuine
               nature
            
             .
          
           
             c
             Arias
             Moncanus
             .
          
           
             d
             Theophyl
             .
             ad
             Rom.
             8.
             
          
           
             e
             Dignae
             ,
             pares
             .
          
           
             1.
             
             Cor.
             4.
             
          
           
             g
             2.
             
             Pet.
             1.
             
          
           
             
               D.
               B.
               P.
            
             VVhere
             saith
             be
             so
             ?
             According
             to
             our
             vvorks
             ,
             but
             not
             for
             the
             value
             of
             them
             .
          
           
             VVhy
             doe
             you
             not
             shevv
             what
             those
             properties
             be
             .
             Popish
             learned
             you
             meane
             .
             Luc.
             15.
             
          
           
             *
             J●
             had
             been
             if
             your
             strongth
             had
             been
             as
             good
             as
             your
             stomacke
             .
             
               Epist.
               29.
               ad
               Hieron
            
             .
          
           
             h
             Iam.
             2.
             10.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             k
             Editio
             Latina
             vulgar
             .
          
           
             l
             Pagnin
             .
             Vestem
             primam
             ,
             praecipuam
             .
          
           
             m
             Glossa
             Interlin
             .
          
           
             n
             Glossa
             ordin
             .
          
           
             o
             De
             qq
             .
             Euangel
             .
          
           
             Master
             Perkins
             knevv
             hovv
             to
             make
             better
             vse
             of
             it
             ,
             then
             to
             patter
             it
             ouer
             as
             you
             doe
             .
             He
             vnderstood
             it
             better
             then
             you
             doe
             his
             argument
             .
             VVhat
             needeth
             that
             ,
             if
             vve
             deserue
             it
             ?
          
           
             If
             vve
             vvill
             beleeue
             your
             vvord
             .
          
           
             *
             De
             interpellatione
             Dauid
             .
             4.
             vel
             ps
             72.
             
             
               Yet
               is
               he
               one
               of
               your
               Saints
               .
            
          
           
             D.
             B.
             P.
             Serm.
             68.
             in
             Cantic
             .
          
           
             p
             Bernard
             ser.
             68.
             in
             Cantic
             .
          
           
             Manual
             .
             c.
             22.
             
          
           
             q
             Aug.
             Manual
             .
             cap.
             22.
             
          
           
             r
             Manetillos
             .
          
           
             s
             Debitum
             operibus
             reddi●●m
             .
          
           
             t
             Aug.
             in
             Psal.
             102.
             
          
           
             u
             Quia
             dona
             sua
             coronat
             .
          
           
             De
             grat
             .
             &
             hb.
             arb
             .
             cap.
             6.
             
          
           
             x
             Aug
             in
             Psal.
             98.
             &
             epistola
             105.
             &
             de
             gra
             .
             &
             lib.
             arb
             .
             ca.
             6.
             
          
           
             y
             De
             grat
             .
             &
             lib.
             arb
             .
             cap.
             6.
             
          
           
             Psal.
             142.
             
          
           
             z
             Lyra
             ad
             Psalm
             .
             142.
             
          
           
             Genes
             .
             4.
             
             Prouer.
             11.
             
             Eccles.
             18
             Matth.
             5.
             
          
           
             VVithout
             any
             thing
             deserued
             by
             doing
             .
          
           
             a
             Ecclesiastic
             .
             18.
             
          
           
             b
             
               Greeke
               copie
            
             ,
             Caraffa
             .
             Pagnin
             .
          
           
             c
             Vatablus
             
          
           
             Complute●s
             .
             A●●as
             Montanus
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             merces
             .
          
           
             Jt
             is
             due
             ,
             because
             they
             are
             Sonnes
             .
          
           
             e
             Gal.
             4.
             5.
             
             Rom.
             8.
             17.
             
          
           
             It
             is
             not
             distrust
             in
             〈◊〉
             ●ormer
             ansvvere
             ,
             but
             desire
             to
             giue
             satisfaction
             .
          
           
             1.
             
             Cor.
             3.
             
          
           
             Iacob
             .
             1.
             
          
           
             Iudge
             (
             indifferent
             Reade●
             )
             vvhat
             there
             ●s
             in
             this
             reason
             either
             obscure
             or
             hard
             ,
             that
             the
             Pa●●st
             in
             his
             ans●…e
             should
             vv●…
             
          
           
             A
             poore
             shift
             .
          
           
             Matth.
             25.
             
          
           
             Not
             because
             your
             faithfulnes
             hath
             fully
             deserued
             it
             .
          
           
             f
             August
             .
             in
             Psalm
             .
             49.
             
          
           
             In
             Psal.
             49.
             
          
           
             g
             Sixtus
             Senens
             .
             biblioth
             .
             sanct
             .
             lib.
             6.
             annot
             152.
             
          
           
             h
             Tam
             vile
             .
          
           
             i
             Tanti
             valet
             regnum
             coelorum
             .
          
           
             k
             Chrysost.
             &
             Theophyl
             .
             ad
             illum
             locum
             Matth.
             25.
             
          
           
             l
             Opus
             imperfect
             .
             in
             Matth.
             homil
             54.
             apud
             Chrysostom
             .
          
           
             This
             is
             dravvn
             out
             of
             Master
             Perkins
             second
             reason
             ,
             vvhich
             you
             durst
             not
             propound
             .
          
           
             And
             so
             of
             redeeming
             our selues
             by
             meriting
             .
          
           
             m
             Phil.
             2.
             5.
             8.
             
             〈◊〉
             Rom.
             8.
             29.
             
          
           
             n
             Ephes.
             2.
             10.
             
          
           
             o
             Rom.
             8.
             17.
             
          
           
             p
             Rom.
             12.
             1.
             
          
           
             q
             1.
             
             Cor.
             15.
             58
             
          
           
             r
             Rom.
             5.
             3.
             
          
           
             s
             Psalm
             .
             16.
             2.
             
             Matth.
             25.
             37.
             
          
           
             t
             Psal
             130.
             3.
             
             &
             143.
             2.
             
             Dan.
             9.
             7.
             8.
             20.
             
          
           
             VVe
             must
             not
             pleade
             merit
             ,
             because
             vve
             deserue
             damnation
             .
          
           
             Matth.
             20.
             
          
           
             u
             Chrysost.
             Gregor
             .
             Hieron
             .
             Hilar.
             Glossa
             ordin
             .
             apud
             Thom.
             in
             Caten
             .
             ad
             Matth.
             20.
             
          
           
             x
             Lyra
             ad
             Matth.
             20.
             
          
           
             y
             Act.
             11.
             2.
             
          
           
             z
             Matth.
             19.
             30
             
             &
             20.
             1.
             16.
             
          
           
             a
             Hieron
             .
             ad
             Matth.
             20.
             
          
           
             b
             Cyprian
             .
             Epist.
             66.
             ad
             Magnum
             .
             §.
             10
             Heb.
             6.
             2.
             
             Thes.
             1.
             
             Lib.
             2.
             cont
             .
             Iouin
             .
             c.
             2.
             
          
           
             You
             meane
             the
             booke
             ,
             not
             the
             couerant
             .
             Matth.
             19.
             
             Both
             these
             are
             of
             the
             old
             couenant
             .
          
           
             c
             Heb
             6.
             10.
             12
             
          
           
             d
             2.
             
             Thes.
             1.
             6.
             
          
           
             e
             Chrysost.
             ad
             Matth.
             20.
             
          
           
             f
             Hieron
             .
             cont
             .
             Iouin
             .
             lib.
             2.
             c.
             2
             
          
           
             g
             Matth.
             19.
             17
             
          
           
             h
             Reuel
             .
             22.
             11
             
          
           
             
               D.
               B.
               P.
            
             VVhat
             miserable
             shufling
             is
             this
             ?
             Which
             confutation
             hath
             already
             been
             ansvvered
             .
             VVas
             there
             none
             therefore
             ,
          
           
             i
             Gal.
             5.
             17.
             
             Rom.
             7.
             24.
             
          
           
             k
             Hieron
             .
             epist.
             ad
             Ctesiph
             .
             cont
             .
             Pelag.
             Matth.
             6.
             
             Luke
             12.
             
          
           
             l
             Matth.
             6.
             22.
             
             Luk.
             11.
             34.
             
          
           
             m
             Glossa
             ordin
             .
             ad
             Matth.
             6.
             
          
           
             n
             Glossa
             Interlin
             .
             ibid.
             
          
           
             o
             I
             yea
             ibid.
             
          
           
             p
             In
             quantum
             inest
             ratio
             boni
             moralis
             .
          
           
             q
             In
             genere
             .
          
           
             
               D.
               B.
               P.
            
             He
             doth
             not
             say
             so
             in
             his
             ansvvere
             .
          
           
             Serm.
             46.
             de
             verbis
             Dom.
             1.
             
             Cor.
             15.
             
             Serm.
             95.
             
             Lib.
             de
             virg
             .
             cap.
             44.
             
          
           
             Matth.
             20.
             
          
           
             Lib.
             4.
             mo●
             .
             cap.
             42.
             
          
           
             De
             haeres
             .
             haer
             .
             82.
             
             Lib.
             2.
             cont
             .
             Iouin
             .
          
           
             r
             Aug.
             ●n
             Ioh.
             tract
             .
             67.
             
          
           
             D.
             B.
             P.
             Apoc.
             3.
             
             Sap.
             3.
             2.
             
             Thes.
             1.
             
             Luk.
             20.
             35.
             
          
           
             s
             2.
             
             Thes.
             1.
             5.
             
          
           
             t
             Luk.
             20.
             35.
             
          
           
             Not
             in
             vvords
             .
          
           
             u
             Ephes.
             5.
             30.
             
          
           
             x
             1.
             
             Cor.
             15.
             22.
             
          
           
             Apoc.
             3.
             
          
           
             y
             Reuel
             .
             3.
             4.
             
          
           
             2.
             
             Thes.
             1.
             
          
           
             z
             2.
             
             Thes.
             1.
             5.
             
             Vers.
             6.
             
          
           
             2.
             
             Tim.
             4.
             
          
           
             a
             2.
             
             Tim.
             4.
             7
             ,
             8
             
          
           
             
               D.
               B.
               P.
            
             A
             grosse
             comparison
             .
             VVe
             graunt
             the
             likenes
             ,
             but
             deny
             the
             equalitie
             .
          
           
             b
             Glossa
             Ordin
             .
             ad
             2.
             
             Tim.
             4.
             8
             
             &
             Lombardus
             ibi
             .
          
           
             c
             Quasi
             ●●●ces
             .
             Videtu●
             deus
             tanquam
             debitum
             reddere
             .
             gloss
             .
          
           
             He
             neuer
             denied
             it
             .
             Js
             euery
             thing
             deserued
             that
             is
             due
             by
             promise
             ?
             
               Math.
               20.
               
               Math.
               25.
            
             
          
           
             d
             Thomas
             ad
             2.
             
             Tim.
             4.
             7.
             
          
           
             e
             Secundunc
             opera
             iusta
             .
          
           
             f
             Glossa
             .
             Ordin
             .
             bona
             pro
             bonis
             .
          
           
             g
             Lombardus
             ibi
             .
          
           
             Lib.
             50.
             hom
             .
             Hom.
             4.
             
          
           
             h
             Aug.
             lib.
             50.
             
             Hom.
             Homil.
             14.
             
          
           
             Psal.
             100.
             
          
           
             Epist.
             ad
             Roman
             .
          
           
             i
             Ignatius
             ad
             Roman
             .
          
           
             k
             Greg.
             Nazian
             .
             monod.
             in
             obitum
             Ba●ilij
             .
          
           
             l
             Dan.
             6.
             22.
             
             Hebr.
             11.
             33.
             
          
           
             
               D.
               B.
               P.
               Apolog.
               2.
               ante
               med
               .
            
             VVorthy
             of
             Gods
             will
             and
             counsaile
             is
             no
             English
             nor
             sense
             .
          
           
             m
             Iustin.
             Apo.
             log
             .
             ad
             Anton.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             dignatum
             iri
             .
          
           
             D.
             B.
             P.
             Lib.
             〈◊〉
             .
             con
             .
             hae●●●
             .
             cap.
             ●2
             .
          
           
             p
             〈◊〉
             .
             lib.
             4.
             cap.
             27.
             
          
           
             Ora.
             in
             initium
             prou
             .
             Lib.
             de
             Spirit
             .
             Sancto
             c.
             24.
             
          
           
             q
             Basil.
             Orat.
             in
             initium
             Prouerb
             .
          
           
             r
             Mat.
             13.
             44.
             45.
             
          
           
             s
             Per
             iusti●am
             operum
             .
          
           
             Serm.
             de
             el●●
             mo●
             .
             in
             fine
             .
          
           
             t
             Cyprian
             ser.
             de
             ●l●●mos
             .
             in
             fine
             .
          
           
             D.
             B.
             P.
             Can.
             5.
             in
             Mat.
             
          
           
             u
             Hilar.
             in
             Mat.
             Can.
             5.
             
          
           
             x
             Math.
             6.
             33.
             
          
           
             y
             Vitae
             nostrae
             stipendijs
             .
          
           
             D.
             B.
             P.
             Lib.
             1.
             de
             offic
             .
             cap.
             15.
             
          
           
             z
             Ambros.
             de
             Offic.
             lib.
             1.
             cap.
             15.
             
          
           
             D.
             B.
             P.
             Serm.
             68.
             in
             Cant.
             
          
           
             a
             Bernard
             .
             ser.
             68.
             in
             Cantic
             .
          
           
             Can.
             18.
             
          
           
             As
             pride
             is
             Satanicall
             .
          
           
             b
             Concil
             .
             Arausic
             .
             can
             .
             18.
             
          
        
         
           Notes for div A15735-e78840
           
             
               D.
               B.
               P.
               Luk.
            
             10.
             
             Are
             you
             so
             p●●●y
             to
             their
             a●counts
             ?
          
           
             Then
             there
             may
             be
             satisf●ction
             not
             voluntary
             .
          
           
             c
             Ion.
             9.
             1.
             2.
             
             Iob.
             1.
             
             &
             2.
             
          
           
             Not
             by
             himselfe
             hauing
             made
             satisfaction
             by
             and
             in
             Christ.
             
          
           
             Super
             lib.
             3.
             dist
             .
             19.
             concl
             .
             3
             
          
           
             
               D.
               B.
               P.
            
             M●…
             hath
             resi●ted
             this
             pag.
             121
             Proue
             there
             is
             such
             a
             vvill
             .
          
           
             Gal.
             6.
             
          
           
             d
             Gal.
             6.
             5.
             
          
           
             Heb.
             7.
             24.
             
          
           
             e
             Hebr.
             7.
             24.
             
          
           
             2.
             
             Cor.
             5.
             
          
           
             You
             begge
             ,
             not
             proue
             this
             .
          
           
             Collos.
             1.
             
          
           
             All
             to
             merit
             or
             satisfie
             by
             
          
           
             f
             Lyra
             ad
             Math
             6.
             
          
           
             g
             Totaliter
             .
          
           
             In
             Enchirid
             cap.
             71.
             
          
           
             h
             Luk.
             11.
             4.
             
          
           
             
               D.
               B.
               P.
            
             An
             easie
             cause
             to
             satisfie
             .
          
           
             
               D.
               B.
               P.
            
             You
             are
             glad
             i●
             patch
             vp
             your
             arguments
             with
             such
             fragments
             .
             
               Tertul.
               de
               Baptis
               .
               Pag.
               28.
               
            
          
           
             i
             Tertul
             is
             .
             cap.
             5.
             
          
           
             k
             Gen.
             2.
             17.
             
          
           
             *
             Serm.
             37.
             de
             verbis
             Apost
             .
          
           
             In
             Enchir.
             cap.
             70.
             
          
           
             l
             Aug.
             de
             verb.
             Dom.
             Ser.
             37.
             
          
           
             
               Tom.
               10.
               
               Hom.
            
             5.
             
             Th●
             ▪
             thought
             not
             so
             ,
             that
             ●●●sted
             in
             〈◊〉
             ▪
             
          
           
             m
             Aug.
             lib.
             hom
             .
             50.
             homil
             .
             5.
             
          
           
             Luc.
             22.
             
             Petri
             negat
             .
          
           
             n
             Chrysostom
             .
             Prooem
             ,
             in
             Esaiam
             .
          
           
             Luk.
             22.
             
          
           
             Act.
             24.
             10.
             
          
           
             1.
             
             Pet.
             3.
             
          
           
             Lib.
             10.
             in
             Luc.
             
          
           
             Lib.
             2.
             de
             poenit
             .
             cap.
             5.
             
          
           
             o
             Bellarm.
             de
             purgat
             .
             lib.
             cap.
             13.
             
          
           
             p
             Ambros.
             Ser.
             46.
             
          
           
             q
             Ambros.
             ad
             Luc.
             22.
             lib.
             10
             cap.
             Petrus
             .
          
           
             De
             bono
             mor.
             
          
           
             r
             Ambros.
             de
             bono
             mortis
             cap.
             12.
             
          
           
             s
             Ioh.
             6.
             35.
             
          
           
             t
             Hieronym
             .
             in
             Psalm
             .
             31.
             
          
           
             u
             Rom.
             4.
             6.
             7.
             8
             
          
           
             x
             Psal.
             32.
             1.
             2.
             
             Lib.
             2.
             de
             poenit
             .
             cap.
             5.
             
          
           
             y
             Lib.
             2.
             de
             poenit
             .
             cap.
             5.
             
          
           
             z
             Chrysost.
             in
             Math.
             homil
             .
             42.
             
             &
             44.
             
          
           
             a
             Psal.
             130.
             3.
             
          
           
             b
             Psal.
             143.
             2.
             
          
           
             c
             Dan.
             10.
             19.
             
          
           
             d
             Dan.
             9.
             7.
             8.
             11.
             20.
             
          
           
             Lib.
             3.
             instit
             .
             cap.
             4.
             num
             .
             29.
             
          
           
             Leuit.
             4.
             5
             ,
             6.
             
          
           
             Hovv
             many
             Not
             aboue
             two
             .
          
           
             e
             Hebr.
             10.
             1.
             
          
           
             Leuit.
             4.
             20.
             
             The
             sinne
             as
             your selfe
             confessed
             vvas
             forgiuen
             before
             .
          
           
             VVe
             deny
             that
             any
             man
             hath
             been
             punished
             to
             satisfie
             for
             his
             sin
             .
          
           
             Numb
             .
             14.
             
          
           
             f
             Num
             14.
             22
             ,
             Ioa
             9
             1.
             2
             ,
             Num.
             14.
             23.
             
          
           
             Numb
             .
             20.
             
             Deut.
             32.
             
          
           
             g
             Num.
             20.
             11.
             
          
           
             For
             satisfaction
             vvas
             made
             by
             Christ.
             
          
           
             1.
             
             Cor.
             10.
             
          
           
             Numb
             .
             14.
             
             Numb
             .
             20.
             vers
             .
             24.
             
             Deut.
             32.
             51.
             
          
           
             h
             Deut.
             27.
             26.
             
          
           
             i
             Gal.
             3.
             13.
             
          
           
             k
             Rom.
             3.
             25.
             26.
             
          
           
             What
             dotage
             is
             it
             for
             you
             to
             take
             one
             thing
             for
             another
             ?
          
           
             l
             2.
             
             Sam.
             12.
             14.
             
          
           
             m
             Gal.
             3.
             13.
             
          
           
             He
             neuer
             dreamed
             of
             satisfaction
             in
             all
             this
             repentance
             .
             Psal.
             50.
             
          
           
             n
             2.
             
             Sam.
             12.
             16.
             
          
           
             o
             Psal.
             51.
             8.
             
             See
             12.
             
             Art.
             part
             .
             2.
             art
             .
             1.
             
             〈◊〉
             .
          
           
             Psal.
             50.
             
          
           
             p
             Aug.
             ad
             Psa.
             50.
             
          
           
             q
             Glossa
             .
             Ordin
             .
             ad
             Psal.
             50.
             6.
             
             è
             Castiodo●o
             .
          
           
             r
             Bellarm.
             de
             poenit
             .
             lib.
             2.
             cap.
             12.
             
          
           
             s
             1.
             
             Reg.
             21.
             29
             
          
           
             Dan
             4.
             24.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Not
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             But
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Gen.
             27.
             40.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Lament
             .
             5.
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Exod.
             32.
             2.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Concor
             .
             l.
             Haebraic
             .
             Pagnin
             .
             Auenar
             .
          
           
             t
             Dan.
             4.
             22.
             24.
             
          
           
             Daniell
             4.
             
             Luc.
             11.
             
          
           
             u
             Luk.
             11.
             41.
             
          
           
             D.
             B.
             P.
             Math.
             3.
             
             Luc.
             3.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             y
             Act.
             ●6
             .
             20.
             
          
           
             z
             Ephes.
             4.
             1.
             
          
           
             Hom.
             10.
             in
             Math.
             
          
           
             Hom.
             10.
             in
             Euang.
             In
             Psal
             4.
             
          
           
             a
             Chrysost.
             ad
             Math
             hom
             .
             10
             
          
           
             b
             Psal
             37.
             
          
           
             c
             Chrysost.
             ad
             Math.
             hom
             .
             11.
             
          
           
             d
             Beda
             ad
             Psalm
             .
             4.
             &
             ad
             Math.
             3.
             &
             ad
             Luc.
             3.
             
          
           
             D.
             〈◊〉
             .
             〈◊〉
             .
          
           
             e
             Beda
             vbi
             supra
             .
          
           
             f
             Lyea
             ,
             at
             Matt.
             3.
             
          
           
             g
             Math.
             11
             ,
             28
             ,
             Ioan.
             6.
             35
             
          
           
             2.
             
             Co.
             7.
             10.
             
          
           
             It
             this
             he
             whom
             you
             so
             commended
             in
             the
             beginning
             ?
          
           
             The
             text
             speaketh
             not
             of
             appeasing
             Gods
             vvrath
             .
          
           
             h
             Glossa
             Interlin
             .
             ad
             2.
             
             Cor.
             7.
             11.
             
          
           
             i
             Lyra
             ad
             2.
             
             Cor.
             7.
             
          
           
             k
             Aliena
             potissimum
             .
          
           
             m
             Glossa
             Ordin
             .
             ad
             2.
             
             Cor.
             7.
             11.
             
          
           
             n
             Incontaminatos
             .
          
           
             o
             Caretan
             .
             ad
             2.
             
             Cor
             7.
             
          
           
             p
             Chrysostom
             .
             Theophylact.
             Hieronymab
             .
          
           
             Psal.
             49.
             
          
           
             This
             of
             satisfying
             is
             quite
             beside
             the
             text
             .
             
               a.
               Paral.
               33.
            
             
             Of
             prayer
             ,
             fasting
             ,
             and
             alms-giuing
             .
             See
             12.
             
             Art.
             par
             .
             2.
             art
             .
             2.
             C.
             
          
           
             *
             Such
             as
             your
             Aue-maries
             Hudled
             vp
             .
          
           
             Math.
             18.
             
          
           
             It
             is
             one
             thing
             to
             say
             fasting
             pleaseth
             God
             ,
             another
             to
             say
             it
             satisfieth
             for
             sinne
             .
             Math.
             6.
             
          
           
             q
             Luk.
             7.
             31.
             32.
             33.
             
          
           
             r
             Math.
             6.
             18.
             
          
           
             
               D.
               B.
               P.
            
             That
             is
             for
             you
             trauailers
             .
          
           
             
               And
               already
               ansvvered
            
             .
             Serm.
             de
             opere
             &
             eleenios
             .
          
           
             s
             Prou.
             15.
             27.
             
          
           
             t
             Interlin
             .
             bibl
             .
             Arias
             Mont.
             Chald.
             paraphr
             .
             Vatablus
             .
          
           
             u
             Tobi.
             4.
             11.
             
          
           
             VVhom
             may
             it
             serue
             ?
             No
             reasonable
             man.
             
          
           
             Rom.
             12.
             1.
             
          
           
             1.
             
             Epist.
             2.
             
          
           
             Pardon
             .
             700.
             yeares
             .
          
           
             Horae
             Virginis
             Mariae
             ad
             vsum
             Sarisburiensis
             Ecclesiae
             .
             
               Fol.
               42.
               a.
               Yeares
               11000.
               
               Fol.
               38.
               b.
               
            
          
           
             Yeares
             500.
             
             Lents
             .
             500.
             
          
           
             Fol.
             45.
             a.
             
          
           
             Daies
             300.
             
               toties
               quoties
            
             .
             Fol.
             50.
             b.
             Deliuer
             15.
             souls
             of
             Purgatory
             ,
             Conuert
             15.
             finners
             .
             Confirme
             15.
             righteous
             .
             Fol.
             54
             a.
             Yeares
             32755.
             
          
           
             *
             Caused
             his
             pardon
             to
             be
             bulled
             .
             Fol.
             58.
             a.
             Daies
             3000.
             for
             deadly
             sinnes
             .
             Yeares
             10000.
             
          
           
             Fol.
             60.
             a.
             Cleane
             remission
             of
             all
             their
             sias
             perpetually
             enduring
             .
          
           
             Daies
             5465.
             
             The
             number
             vvounds
             that
             vvere
             in
             our
             Lords
             body
             in
             the
             time
             of
             his
             Passion
             .
             Fol.
             66.
             a.
             Yeares
             1000000.
             
             Fol.
             72.
             a.
             
          
           
             *
             Yet
             Purgatorie
             is
             to
             last
             no
             longer
             then
             the
             vvorld
             .
          
           
             Hovv
             many
             of
             his
             auncients
             can
             you
             alledge
             
          
           
             x
             Tertull
             de
             poenit
             .
             cap.
             6.
             
          
           
             
               But
               worse
               for
               errors
            
             .
             Hom.
             3.
             in
             lib.
             Indic
             .
          
           
             y
             Origen
             .
             hom
             .
             3.
             ad
             Iudic.
             
          
           
             *
             Cyprian
             .
             Epist.
             10.
             
             §.
             1.
             
          
           
             z
             Salutis
             .
          
           
             Cyprian
             .
             Fp.
             10.
             
             §.
             2.
             
          
           
             D.
             B.
             P.
             Lib.
             1.
             
             Epist.
             Lib.
             3.
             
             Ep.
             14.
             
             Orat.
             in
             illa
             verba
             attende
             Libi
             .
             Idem
             Am.
             ●d
             virg
             .
             lap
             .
             cap.
             8
             
          
           
             a
             Basil.
             in
             illa
             verba
             attende
             tibi
             .
          
           
             Orat.
             in
             sanct
             .
             lum
             .
             Idem
             de
             paup
             .
             amor
             .
          
           
             b
             Nazianzen
             .
             ●ratione
             39.
             in
             sancta
             lumina
             .
          
           
             c
             Nazianzen
             .
             de
             pauper
             .
             amore
             .
          
           
             De
             Helia
             &
             ieiun
             .
          
           
             d
             Ambros.
             de
             Elia
             &
             ieiunio
             ,
             cap.
             20.
             
          
           
             e
             Prou.
             13.
             8.
             
             D.
             B.
             P.
             Epist.
             82.
             
          
           
             f
             Ambros.
             Epist.
             82.
             
          
           
             Ad
             Eustoch
             .
             de
             obitu
             Paulae
             .
          
           
             g
             Hieron
             .
             ad
             Eustoch
             .
             de
             obitu
             Paulae
             .
          
           
             h
             Hieron
             .
             ad
             Eustoch
             .
             de
             virginit
             .
          
           
             Epist.
             54.
             
          
           
             i
             Aug.
             Epist.
             54.
             ad
             Macedon
             .
          
           
             D.
             R
             〈◊〉
             .
             Lib.
             〈◊〉
             hom
             .
             Ho●…
             .
             50.
             cap.
             1●
             .
          
           
             k
             Aug
             lib.
             hom
             .
             5.
             homil
             .
             50.
             cap.
             xi
             .
          
           
             Cap.
             15.
             
          
           
             l
             Aug
             hom
             .
             50
             cap.
             15.
             
          
           
             m
             Psal.
             51.
             17.
             
          
           
             D.
             B.
             P.
             Li.
             6.
             in
             1.
             Reg.
             
          
           
             n
             Gregor
             .
             lib.
             6.
             cap.
             15.
             in
             1.
             
             Reg.
             In
             Psal.
             1.
             
          
           
             o
             Beda
             in
             Psalm
             .
             1.
             
          
           
             p
             Pulsu
             &
             grauitate
             .
          
        
         
           Notes for div A15735-e91370
           
             r
             Idolatrie
             of
             the
             later
             times
             .
          
           
             *
             De
             haeres
             .
             ad
             Quod.
             lib.
             14.
             
          
           
             s
             In
             praefat
             .
             de
             haeres
             :
             b.
             
          
           
             t
             Regulari
             definitione
             .
          
           
             u
             Col.
             2.
             
          
           
             And
             yet
             afterward
             you
             bring
             this
             very
             decree
             to
             proue
             that
             the
             Apostle
             Paul
             alleaged
             Tradition
             ,
             end
             rested
             not
             on
             〈◊〉
             Scripture
             .
          
           
             O
             eloquence
             !
             So
             doe
             we
             to
             all
             knovvne
             to
             be
             the
             Apostles
             .
          
           
             ●ou
             confesse
             afterward
             that
             the
             Gospell
             comprehendeth
             the
             principall
             points
             of
             faith
             .
          
           
             x
             Deut.
             4.
             2.
             
          
           
             y
             Marc.
             7.
             5.
             13.
             
          
           
             z
             Thomas
             3.
             q.
             60.
             art
             .
             8.
             ad
             primum
             .
          
           
             a
             Chrysost.
             ad
             Mat.
             hom
             .
             52.
             
          
           
             b
             Math.
             15.
             9.
             
          
           
             c
             Caietan
             .
             ad
             Deut.
             4.
             2.
             
          
           
             A.
             W
             
          
           
             d
             2.
             Pet.
             
          
           
             *
             Ioh.
             20.
             31.
             
          
           
             e
             I
             yea
             ad
             Ioa
             20.
             34.
             
          
           
             f
             In
             opere
             &
             doctrina
             .
          
           
             g
             Glossa
             Ordin
             .
             ibi
             .
          
           
             h
             Lyra.
             ibi
             .
          
           
             i
             Tractat.
             49.
             in
             Ioan.
             
          
           
             k
             Lyra
             ibi
             .
          
           
             l
             Epilogo
             .
          
           
             m
             Hugo
             ibi
             .
          
           
             n
             Cyrill
             .
             in
             Ioa.
             lib.
             12.
             cap.
             68.
             
          
           
             *
             Ioh.
             16.
             
          
           
             o
             Ioh.
             16.
             12.
             
          
           
             p
             Tract
             .
             96.
             i●
             Ioan.
             
          
           
             q
             Glossa
             Interlin
             .
             ibi
             .
          
           
             r
             Aug.
             Tract
             .
             97.
             in
             Ioan.
             
          
           
             s
             Iohn
             .
             15.
             15.
             
          
           
             t
             Iohn
             .
             14.
             26.
             
          
           
             u
             Ioan.
             2.
             22.
             
          
           
             x
             Iansen
             .
             ad
             Ioan.
             16.
             
          
           
             y
             1.
             
             Cor.
             3.
             1.
             
          
           
             z
             Didymus
             apud
             Tho.
             in
             caten
             .
             ad
             Ioa.
             16.
             
          
           
             a
             Omnia
             verborum
             consecuti
             .
          
           
             *
             Gal.
             1.
             8.
             
          
           
             *
             1.
             
             Tim.
             1.
             3.
             
          
           
             You
             giue
             more
             to
             the
             Gospell
             in
             this
             place
             ,
             then
             before
             to
             all
             the
             Scripture
             .
          
           
             *
             1.
             
             Cor.
             3.
             12.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Praeterquam
             quod
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             Interlin
             .
             Bib.
             praeter
             quod
             .
          
           
             f
             Gal.
             5.
             1.
             2.
             3.
             
          
           
             g
             1.
             
             Tim.
             1.
             3.
             
          
           
             h
             Bellarm.
             de
             verbo
             Dei
             non
             script
             .
             lib.
             4.
             cap.
             10.
             
          
           
             i
             Aug.
             contr
             .
             lit
             .
             Petil.
             lib.
             3.
             cap.
             6.
             
          
           
             k
             Basil.
             Moral
             .
             sum
             .
             72.
             cap.
             1.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Praeterquam
             quod
             .
          
           
             n
             Act.
             17.
             10.
             11
             
          
           
             o
             Act.
             26.
             12.
             
          
           
             Neither
             doth
             M.
             Perkins
             put
             it
             in
             .
             An
             interpretation
             is
             not
             addition
             to
             the
             text
             .
          
           
             p
             Lyra
             ad
             2.
             
             Tim.
             3.
             
          
           
             q
             Veritatem
             .
          
           
             r
             Glossa
             Interlin
             .
             ibi
             .
          
           
             s
             Omnis
             virtus
             .
          
           
             t
             De
             dupl
             .
             martyr
             .
             cap.
             43
             
          
           
             u
             Hieron
             .
             ad
             2.
             
             Tim.
             3.
             
          
           
             x
             Chrysost.
             ibi
             .
          
           
             y
             Theophylact
             .
             ibi
             .
          
           
             z
             Particeps
             bonorum
             operum
             .
          
           
             a
             Lombard
             .
             ad
             2.
             
             Tim.
             3.
             
          
           
             b
             Thomas
             ibi
             .
          
           
             c
             Non
             enim
             qualitercunque
             bonum
             facit
             ,
             sed
             perficit
             .
          
           
             d
             Caietan
             .
             ibi
             .
          
           
             e
             2.
             
             Tim.
             4.
             6.
             
          
           
             f
             2.
             
             Tim.
             3.
             15.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             i
             Dionys.
             Carthus
             .
             ad
             2.
             
             Tim.
             3.
             
          
           
             k
             Tota
             Scriptura
             .
          
           
             l
             Glossa
             Ordin
             .
             ibi
             .
          
           
             Let
             vs
             see
             your
             Achilles
             .
          
           
             m
             Bellarm.
             de
             verbo
             Dei
             scripto
             .
             lib.
             4.
             cap.
             〈◊〉
             .
          
           
             *
             De
             resurrect
             .
             carnis
             .
          
           
             n
             Tertull.
             de
             relurrect
             .
             carnis
             ,
             cap.
             3.
             
          
           
             o
             Tertull.
             de
             praeser
             .
             aduers.
             haeret
             .
             cap.
             8.
             
          
           
             p
             Tertull.
             de
             praeser
             .
             aduers.
             haeret
             .
          
           
             As
             if
             there
             were
             not
             one
             and
             the
             same
             beleefe
             for
             the
             sauing
             of
             learned
             ,
             and
             vnlearned
             .
          
           
             *
             De
             peccatorum
             meritis
             cap.
             vlt.
             
          
           
             a
             Aug.
             de
             doctri
             .
             Christ.
             cap.
             9.
             
          
           
             *
             Lib.
             5.
             contr
             .
             Donat.
             cap.
             23.
             
          
           
             b
             Aug.
             de
             peccat
             .
             merit
             .
             &
             remiss
             .
             lib.
             2.
             cap.
             36.
             
          
           
             c
             Scripturarum
             certis
             claris
             .
             documentis
             .
          
           
             d
             Aug.
             contr
             .
             Donatist
             .
             lib.
             5.
             cap.
             23.
             
          
           
             *
             De
             genes
             .
             ad
             lit
             .
             lib.
             10.
             c.
             23.
             
          
           
             e
             Aug.
             de
             Genes
             .
             ad
             lit
             .
             lib.
             10.
             cap.
             23.
             
          
           
             f
             Aug.
             contra
             Maximin
             .
             lib.
             3
             cap.
             3.
             
          
           
             *
             Haeresi
             4.
             
          
           
             g
             Aug.
             de
             haeres
             .
             haeres
             .
             6.
             non
             .
             4
             
          
           
             VVhy
             did
             you
             not
             looke
             ?
          
           
             h
             Vincentius
             cap.
             2.
             
          
           
             i
             Satis
             ,
             superque
             sufficit
             .
          
           
             k
             Vincentius
             Lyrin
             .
             cap.
             41.
             
          
           
             *
             Lib.
             2.
             hist.
             cap.
             14.
             
          
           
             *
             Cap.
             1.
             
          
           
             Math.
             4.
             8.
             
          
           
             Math.
             12.
             3.
             
          
           
             Math.
             13.
             14.
             35.
             
          
           
             Math.
             15.
             4.
             
          
           
             Math.
             19.
             
          
           
             q
             Math.
             2.
             1.
             2.
             
          
           
             r
             Euseb.
             hist.
             lib.
             2.
             cap.
             14.
             
          
           
             s
             1.
             
             Cor.
             11.
             16.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             t
             Fulke
             against
             Martins
             Discou
             .
             cap.
             2.
             
          
           
             u
             1.
             
             Cor.
             11.
             2.
             
          
           
             x
             Vatablus
             .
          
           
             y
             1.
             
             Cor.
             11.
             2
             ,
             Col.
             2.
             8.
             
             Marc.
             7.
             8.
             2.
             
             Thes.
             2.
             15.
             
             &
             3.
             6.
             
          
           
             z
             Iren.
             lib.
             3.
             cap.
             1.
             
             Euseb.
             hist.
             lib.
             5.
             c.
             8.
             
          
           
             2.
             
             Tim.
             3.
             14.
             
          
           
             I
             
          
           
             b
             Chrysost.
             〈◊〉
             Psal.
             95.
             
          
           
             c
             Oecumen
             .
             &
             Theophylact.
             ad
             2.
             Thess.
             
          
           
             De
             sp●
             cap.
             27
             
          
           
             d
             Basil
             ,
             de
             spirit
             .
             sanct
             .
             c.
             27.
             
          
           
             *
             Lib.
             4.
             
             De
             fide
             cap.
             17.
             
          
           
             e
             Damascen
             .
             de
             Orthod
             .
             fide
             lib.
             4.
             c.
             18.
             
          
           
             *
             2.
             
             Tim.
             2.
             
          
           
             A
             skornfull
             reproofe
             and
             vnvvorthy
             of
             a
             Doctors
             grauity
             1.
             
             Cor.
             12.
             
          
           
             *
             De
             doctrin
             .
             Christ.
             cap.
             8.
             18.
             de
             ciuit
             .
             Dei
             36.
             lib.
             2.
             cont
             .
             ep
             .
             Gaudent
             .
             23.
             
          
           
             *
             De
             praedest
             .
             Sanct.
             14.
             
          
           
             f
             1.
             
             Cor.
             12.
             2.
             3.
             
          
           
             g
             Glossa
             Interlin
             .
             ad
             1.
             
             Cor.
             12.
             
          
           
             h
             Lombard
             .
             ●b●
             .
             Thomas
             .
             Ca●…an
             .
          
           
             *
             Rom.
             3.
             
          
           
             i
             See
             1●
             .
             Art.
             par
             .
             1.
             
             Art.
             〈◊〉
             
          
           
             Cap.
             11.
             
             Cap.
             19.
             
          
           
             *
             Lib.
             35.
             ca.
             6.
             
          
           
             〈◊〉
             lib.
             〈◊〉
             .
             &
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
             Lib
             1.
             cap.
             〈◊〉
             .
             2●
             .
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
             6.
             
             Lib.
             32.
             cap
             〈◊〉
             .
          
           
             k
             Whitak
             .
             de
             s●riptur
             .
          
           
             You
             should
             haue
             s●…d
             the
             faults
             .
          
           
             This
             Argument
             vvas
             not
             proposed
             to
             him
             .
          
           
             l
             Psal.
             18.
             2.
             
             Sam.
             22.
             
          
           
             m
             2
             Reg
             19.
             
             &
             20.
             
             &
             Esai
             .
             35.
             
             &
             37.
             
             &
             38.
             
          
           
             *
             1.
             
             Paral.
             vit
             .
             2.
             
             Pa●●●
             .
             9.
             
          
           
             *
             Rom.
             9.
             in
             Math
             &
             〈◊〉
             .
             7.
             in
             〈◊〉
             〈◊〉
             〈◊〉
             .
          
           
             
               D.
               B.
               P.
            
             Your
             vvish
             is
             better
             ,
             then
             your
             ansvvere
             would
             haue
             bin
             .
          
           
             n
             Au●…n
             Ioa.
             tract
             .
             41.
             
          
           
             Ioh.
             16.
             12.
             
             Act.
             10.
             
          
           
             1.
             
             Cor.
             11.
             
          
           
             o
             Ioh
             16.
             12.
             
          
           
             p
             Act.
             10.
             
          
           
             q
             Ambros.
             ad
             2.
             
             Thess.
             〈◊〉
             .
          
           
             r
             1.
             
             Cor.
             11.
             1.
             
          
           
             s
             Ambros.
             ad
             1.
             
             Cor.
             11.
             
          
           
             1
             Tim.
             6.
             2.
             
             Tim.
             1.
             
          
           
             p
             Athanas.
             contr
             .
             Ana.
             &
             Concil
             .
             Nicen
             .
             1.
             
          
           
             q
             Thom.
             cont
             .
             gentil
             .
             lib.
             4.
             cap.
             24
             
          
           
             r
             1.
             
             Io●
             .
             5.
             
             〈◊〉
             .
          
           
             s
             Ma●h
             .
             〈◊〉
             .
             19.
             
          
           
             t
             Concil
             .
             Ep
             1.
             
          
           
             This
             〈◊〉
             ●all
             out
             but
             in
             some
             places
             :
             many
             other
             are
             very
             ●…in
             and
             easy
             .
          
           
             *
             Still
             you
             begge
             the
             question
             .
          
           
             1.
             
             Pet.
             2.
             
          
           
             u
             Albert.
             Pigh
             .
             con●●
             〈◊〉
             d●
             feeles
             
          
           
             x
             Pigh
             .
             Hierar
             .
             lib.
             3.
             cap.
             3.
             
          
           
             y
             Hosius
             contt
             .
             Bren.
             lib.
             2.
             
          
           
             Epist.
             119
             cap.
             21.
             
          
           
             c
             Gal.
             1.
             1.
             
          
           
             d
             Gal.
             2.
             6.
             7.
             
          
           
             e
             Act.
             26.
             19.
             
          
           
             f
             Gal.
             2.
             6.
             7.
             8.
             9.
             
          
           
             g
             Gal.
             2.
             11.
             
          
           
             h
             Act.
             15.
             6.
             23.
             
          
           
             Tom.
             1.
             lib.
             3.
             cap.
             6.
             
             Lib.
             11.
             cap.
             〈◊〉
             .
          
           
             Both
             are
             vntrue
             .
          
           
             i
             See
             12.
             
             Art.
             par
             .
             1.
             
             Art.
             2.
             
             E
             ,
             &
             Art.
             5.
             per
             ●●t
             .
          
           
             〈◊〉
             R●…
             .
             hist
             Eccles.
             lib.
             2.
             cap.
             9.
             
          
           
             l
             Bellarm.
             de
             Purgat
             lib.
             2.
             cap.
             8.
             c
             Prato
             spirituali
             citat
             27.
             
             Synod
             .
          
           
             m
             Synod
             .
             quinta
             .
             cap.
             11.
             
          
           
             Lib.
             contra
             Crescon
             .
             c.
             33.
             
             Cont.
             Epist.
             fund
             .
             cap.
             5.
             
          
           
             n
             Aug.
             contra
             Crescon
             .
             lib.
             1
             cap.
             33.
             
          
           
             o
             Aug.
             contra
             Epist.
             funda
             .
             cap.
             5.
             
          
           
             p
             Non
             crederem
             .
          
           
             q
             Commo●●ret
             .
          
           
             r
             Cap.
             14.
             
          
           
             s
             Intueri
             .
          
           
             D.
             B.
             P.
             Euseb.
             lib.
             30
             ,
             36.
             
          
           
             t
             Euseb.
             hist.
             lib.
             30.
             36
             ,
             for
             lib.
             3.
             cap.
             32.
             
          
           
             u
             Traditioni
             .
          
           
             x
             Euseb.
             hist.
             lib.
             5.
             cap.
             18.
             
          
           
             Ibid.
             lib.
             5.
             cap.
             20.
             
          
           
             y
             Iren.
             Epist.
             ad
             Floren.
             &
             lib.
             3.
             cap.
             4.
             
          
           
             D.
             B.
             P.
             Rom.
             6.
             
          
           
             z
             Origen
             .
             in
             Leuit.
             hom
             .
             91
             &
             in
             ●●c
             .
             homil
             .
             14.
             
          
           
             D.
             B.
             P.
             Lib.
             de
             decret
             .
             Niceni
             conc
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               D.
               B.
               P.
               De
               Spu.
               Sanct.
            
             27.
             
             Of
             Nazianzen
             in
             the
             treatise
             of
             Images
             .
          
           
             d
             Basil.
             de
             spirit
             .
             sanct
             .
             c.
             27.
             
          
           
             And
             before
             ansvvered
             .
             
               Hom
               62.
               
               Cantica
            
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             n
             Aug.
             contra
             .
             Maxim.
             lib.
             3.
             cap.
             14.
             
          
           
             o
             Aug.
             de
             pastor
             .
             cap.
             14.
             
          
           
             p
             Sonent
             voces
             diuinae
             .
          
           
             q
             August
             .
             in
             Psal.
             57.
             
          
           
             r
             Bernard
             ser.
             66.
             not
             62.
             in
             Cantica
             .
          
           
             s
             Aug.
             haeres
             .
             40.
             
          
           
             t
             Epiphan
             .
             lib.
             2.
             tom
             .
             1.
             haeres
             .
             61.
             
          
        
         
           Notes for div A15735-e105280
           
             Deut.
             83.
             
             Eccles.
             50.
             
          
           
             
               D.
               B.
               P.
            
             Do
             you
             then
             allovv
             all
             ,
             that
             is
             taken
             out
             of
             your
             Doctors
             ?
             
               Quest.
               88.
            
             
          
           
             x
             Tho.
             2ª
             ,
             〈◊〉
             ,
             q.
             88.
             art
             .
             8.
             
          
           
             y
             Art.
             9.
             
          
           
             *
             O
             strange
             eloquence
             not
             to
             be
             vnderstood
             !
          
           
             The
             performance
             is
             no
             part
             of
             the
             Vow
             ●rither
             the
             matter
             nor
             the
             forme
             of
             it
             .
          
           
             Luk.
             1.
             
             Philip.
             〈◊〉
             .
             Iac.
             5.
             
          
           
             Gen.
             28.
             
          
           
             Colos.
             2.
             
             As
             most
             oral●
             of
             your
             c●r●m●ni●s
             are
             .
          
           
             z
             Gen.
             28.
             
             2●
             .
          
           
             a
             Col.
             2.
             18.
             
          
           
             Act.
             1●
             .
             Esay
             .
             19.
             18.
             
          
           
             〈◊〉
             proper
             a●
             so●●re
             .
          
           
             b
             Act.
             18.
             
             1●
             .
          
           
             c
             Esay
             .
             19
             2●
             .
          
           
             d
             Esay
             .
             66.
             21.
             
          
           
             u
             Lyra
             ibid.
             
          
           
             x
             〈◊〉
             .
             ibid.
             
          
           
             y
             Psalm
             .
             76.
             〈◊〉
             
          
           
             z
             2.
             
             〈◊〉
             .
             32.
             2●
             
          
           
             a
             Au
             ust
             .
             ad
             Psalm
             .
             75.
             
          
           
             Psalm
             56.
             
             1●
             .
          
           
             b
             Hebr●i
             in●e●p
             .
             70.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Ambr.
             orate
             .
          
           
             d
             Esai
             .
             38.
             9.
             10
             
          
           
             e
             Psalm
             .
             56.
             22
             
          
           
             f
             Theodoret.
             ad
             Psalm
             .
             75.
             
          
           
             g
             Psal.
             50.
             23.
             
          
           
             h
             Lyra
             ad
             Esai
             .
             19.
             
          
           
             i
             Hieronym
             .
             &
             Theodor.
             ad
             Psalm
             .
             49
             &
             56.
             
             &
             65.
             
          
           
             *
             Adminicula
             cultus
             diuini
             .
          
           
             1.
             
             Tim.
             4.
             
          
           
             1.
             
             Cor.
             7.
             
          
           
             1.
             
             Tim.
             5.
             
          
           
             k
             Epiphanius
             
          
           
             l
             Aug
             de
             bono
             viduit
             .
             ca.
             9.
             10
             
          
           
             m
             Epiphan
             .
             vbi
             supra
             .
          
           
             n
             Cyril
             .
             in
             Leuit.
             lib
             3.
             
          
           
             o
             22.
             q.
             4.
             
             I●
             malis
             .
          
           
             p
             Hieron
             .
             ad
             〈◊〉
             .
             〈◊〉
             act
             .
             〈◊〉
             34.
             
          
           
             
               1.
               
               Tim.
               4.
            
             
             VVhat
             reuerence
             vvhen
             you
             thinke
             it
             defiles
             your
             Priests
             ?
             Ephes.
             5.
             
             They
             are
             soone
             of
             yeeres
             ripe
             enough
             in
             your
             account
             .
             
               Lib.
               3.
               contra
               Faust.
               manich
               .
               cap.
               6.
               
            
          
           
             r
             1.
             
             Tim.
             4.
             1.
             
          
           
             s
             Harding
             against
             the
             Apology
             in
             Juel
             .
             sol
             210.
             
          
           
             t
             Gen.
             1.
             18.
             19.
             &c.
             
          
           
             u
             Hebr.
             13.
             4.
             
          
           
             x
             Theodoret.
             Chrysost.
             Theophyl
             .
             Oecum
             .
             Heuten
             .
             ad
             Hebr.
             1●
             .
          
           
             y
             Hesych
             .
             in
             Leuit.
             lib.
             5.
             cap.
             1●
             .
          
           
             z
             Fulgent
             .
             ad
             Galla.
             de
             statu
             .
             viduit
             .
             cap.
             2.
             
          
           
             a
             Damasc.
             Orthod
             fidei
             .
             lib.
             4.
             cap.
             26.
             
          
           
             b
             Primas
             .
             ad
             Hebr.
             13.
             
          
           
             c
             Vulgar
             Latin
             ,
             sint
             .
          
           
             d
             Rhemis
             .
             English
             ,
             
               Let
               be
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             Theophyl
             .
             ibid.
             
          
           
             You
             know
             what
             is
             wont
             to
             be
             said
             of
             pro●ered
             seruice
             .
          
           
             Haeres
             .
             82.
             ad
             Quodvult
             .
             Lib.
             1.
             cont
             .
             Ioui
             .
          
           
             This
             vvas
             ansvvered
             in
             the
             Epistle
             .
             
               Lib.
               2.
               retract
            
             .
             22.
             
          
           
             Lib.
             de
             monog
             .
             Matth.
             19.
             
          
           
             g
             Tertullia
             .
             de
             Monogam
             .
             cap.
             14.
             
          
           
             h
             Math.
             19.
             22
             
          
           
             Matth.
             19.
             
          
           
             i
             Origen
             .
             in
             Matth.
             19.
             
             Tract
             .
             7.
             
          
           
             k
             Hieronym
             .
             in
             Math.
             19.
             lib.
             3
             
          
           
             Orat.
             31.
             
          
           
             l
             Nazianzen
             .
             in
             Matth.
             19.
             orat
             .
             36.
             
          
           
             m
             Valentibus
             .
          
           
             n
             Chrysost.
             in
             Matth.
             19.
             honul
             .
             63.
             
          
           
             VVhence
             came
             that
             olde
             prouerbe
             :
             Priests
             and
             Doues
             make
             foule
             houses
             ?
             See
             the
             Ploughmans
             tale
             in
             Chavv●er
             .
          
           
             o
             Aug.
             de
             a●ulter
             .
             coniug
             .
             cap.
             12.
             
          
           
             p
             Aug.
             de
             bono
             viduit
             .
             c.
             20
             
          
           
             q
             August
             .
             in
             Psalm
             .
             137.
             
          
           
             r
             Psalm
             .
             75.
             
          
           
             A
             good
             shift
             ,
             when
             you
             know
             not
             hovv
             to
             ansvvere
             .
          
           
             s
             Theodoret.
             Decret
             .
             diuin
             .
             de
             virginit
             .
          
           
             VVho
             denieth
             this
             ?
          
           
             1.
             
             Cor.
             7.
             
             Esai
             .
             56.
             
          
           
             Cap.
             3.
             
          
           
             Reuelat.
             14.
             
          
           
             t
             Theodoret.
             Decret
             .
             diuin
             .
             de
             virginit
             .
             &
             ad
             1.
             
             Cor.
             7.
             
          
           
             u
             Theodoret.
             vbi
             supra
             .
          
           
             x
             1.
             
             Cor.
             7.
             26.
             
             Vers.
             28.
             
             Vers.
             32.
             33.
             
          
           
             y
             Esai
             .
             56.
             4.
             5.
             
          
           
             z
             Lyra
             ad
             Esai
             .
             56.
             
          
           
             o
             1.
             
             Tim.
             5.
             12.
             
          
           
             p
             Hieron
             .
             in
             prooem
             .
             in
             epist.
             ad
             Tit.
             
          
           
             q
             Ad
             Demetriadem
             virginem
             .
          
           
             r
             De
             sancta
             virginit
             cap.
             34.
             
          
           
             s
             2
             a.
             2
             ae
             .
             q
             88.
             art
             .
             10.
             
          
           
             t
             Lib.
             4.
             epist.
             2
             
          
           
             Aug.
             cap.
             44.
             de
             virg
             .
             Bed.
             1.
             
             Luc.
             Cle.
             Alex.
             lib
             3
             strom
             .
             lib.
             1.
             cont
             .
             louin
             .
             In
             apol
             .
             2.
             ad
             Aut.
             Tertul.
             ap
             .
             2.
             cap.
             9.
             
          
           
             u
             1.
             
             
               Cor.
               9.
               5.
               
               Vxorem
            
             saith
             Vatablus
             ,
             as
             indeed
             the
             order
             of
             the
             ●ords
             requires
             .
          
           
             x
             Stromat
             .
             lib.
             3.
             pag.
             97.
             
          
           
             y
             Non
             veretur
             suam
             appellare
             coniugem
             .
          
           
             z
             Non
             ma●no
             ei
             opus
             esset
             ministerio
             .
          
           
             a
             See
             D
             Downame
             of
             Antichrist
             ,
             lib.
             1.
             c.
             6
             §.
             4.
             5.
             6.
             
               1.
               
               Cor.
            
             7.
             
          
           
             Lib.
             3.
             cont
             .
             vitup
             .
             vit
             .
             neces●
             .
          
           
             He
             calleth
             the
             estate
             of
             mariage
             ,
             ●l●shly
             and
             beasily
             libertie
             .
          
           
             Act.
             4.
             
          
           
             b
             Phil.
             1.
             23
             ,
             24.
             25.
             
          
           
             Thes.
             2.
             
          
           
             To
             fast
             and
             pray
             ,
             is
             the
             generall
             dutie
             of
             all
             Christians
             .
          
           
             *
             Zozom
             .
             lib.
             1.
             cap
             13.
             
             Epiph.
             bar
             .
             78.
             
             August
             .
             de
             Mon.
             Eccl.
             li.
             2.
             c.
             31.
             &
             de
             opere
             Monach.
             cap.
             17.
             
          
           
             k
             Lib.
             1.
             cap.
             14.
             
          
           
             l
             1.
             
             Cor.
             7.
             3.
             4.
             〈◊〉
             
          
           
             m
             De
             oper
             .
             monach
             .
             c.
             17.
             
          
           
             Matth.
             19.
             
          
           
             n
             Matth.
             19.
             21
             
          
           
             o
             Marc.
             10.
             21.
             
          
           
             p
             See
             ●●nius
             on
             Marc.
             10.
             21.
             
          
           
             q
             1.
             
             Cor.
             13
             ,
             2.
             
          
           
             r
             Luc.
             9.
             23.
             
          
           
             s
             Lyra
             ad
             Matth.
             19.
             21.
             
          
           
             t
             Libr.
             3.
             ad
             Matth.
             19.
             
          
           
             u
             Libr.
             3.
             ad
             Matth.
             19.
             
          
           
             x
             Quod
             iussisti
             .
             Mat.
             4.
             19.
             22.
             
          
           
             y
             Luc.
             14.
             26.
             
          
           
             Epist.
             89.
             
          
           
             Lib.
             cont
             .
             Vigilant
             .
          
           
             Act.
             〈◊〉
             .
          
           
             z
             Act.
             2.
             4.
             
          
           
             a
             Act.
             4.
             37.
             
          
           
             b
             Act.
             5.
             1.
             
          
           
             c
             Ad
             Psalm
             .
             75
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           Notes for div A15735-e113600
           
             e
             Iudg.
             2.
             19.
             
             Psal.
             106.
             29.
             39
             
          
           
             f
             Adinuentiones
             .
          
           
             g
             Concil
             .
             Constantinop
             .
             vniuers
             .
             7.
             
             Actione
             6.
             
          
           
             He
             vvill
             consound
             you
             Idolaters
             .
          
           
             
               D.
               B.
               P.
            
             These
             rhetoricall
             explanations
             proue
             nothing
             .
             You
             dvvell
             by
             ill
             neighbours
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             i
             Carol.
             mag
             .
             de
             imag
             .
             lib.
             3.
             cap.
             17.
             
          
           
             Matth.
             9.
             
          
           
             Lib.
             5.
             hist.
             cap.
             20.
             
          
           
             k
             Ferunt
             .
          
           
             l
             Gab●
             .
             Biel
             in
             can
             .
             〈◊〉
             lee
             .
             49.
             
          
           
             m
             Sozom.
             hist.
             lib.
             5.
             cap.
             20.
             
          
           
             Lib.
             10.
             de
             imagi
             .
             Lib.
             4.
             hist.
             cap.
             28.
             
          
           
             n
             Damasc.
             orthod
             .
             fid
             .
             lib.
             4.
             cap.
             17.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             p
             Damasc.
             de
             imagin
             .
             lib.
             10.
             
          
           
             q
             Lib.
             1.
             c.
             13.
             
          
           
             r
             Citante
             Gregor
             .
             Neocaes
             .
             in
             Concil
             .
             Nice
             .
             secundo
             ,
             actione
             6.
             
          
           
             s
             Lib.
             4.
             c.
             26.
             
          
           
             t
             A
             veteribus
             cōmemorata
             .
          
           
             u
             Anno
             950
             Coccius
             in
             Thesauro
             Catholico
             .
          
           
             x
             Contr.
             Gentes
             seu
             contra
             idola
             .
          
           
             y
             Praefat.
             in
             Athanas.
             
          
           
             z
             In
             chronic
             .
             Anno
             775.
             
          
           
             a
             Histor.
             ●…onibard
             .
             legend
             .
             cap.
             30.
             
             D.
             B.
             P.
             Lib.
             1.
             collectam
             .
             Lib.
             14.
             hist.
             1.
             2
             
          
           
             b
             Theodor.
             in
             Callecta
             .
          
           
             c
             Callistus
             lib.
             2.
             cap.
             24.
             
          
           
             Lib.
             2.
             de
             pudicitia
             .
          
           
             d
             Tertul.
             lib.
             1.
             de
             pudicit
             .
          
           
             e
             Tertul.
             de
             idololat
             .
          
           
             f
             Hist.
             Theod.
             in
             Simeone
             cap.
             26.
             
          
           
             g
             In
             Officina●
             ,
             vestibulis
             ,
             &
             p●rticibus
             .
          
           
             h
             Aug.
             lib.
             1.
             de
             cens
             .
             Euang
             .
             cap.
             10.
             
          
           
             i
             Concil
             .
             Nicen
             .
             2.
             
          
           
             k
             Concil
             .
             Francofor
             .
          
           
             l
             Carolus
             magnus
             de
             imagin
             .
          
           
             De
             corona
             militis
             .
          
           
             m
             Bella
             m.
             de
             imag
             .
             lib.
             2.
             cap.
             19.
             
          
           
             n
             Costerus
             in
             Enchir.
             de
             sanct
             .
             cruce
             ,
             cap.
             11.
             
          
           
             o
             Suarez
             in
             Thom
             par
             .
             1.
             disp
             .
             56.
             sect
             .
             3.
             
          
           
             p
             Iacob
             ,
             de
             Graph.
             decis
             .
             aur
             .
             lib.
             2.
             c.
             12
             sect
             .
             15.
             
          
           
             q
             Vasq.
             de
             ador
             .
             cultu
             lib.
             3.
             cap.
             4.
             num
             .
             61.
             pag.
             493.
             
          
           
             r
             Fulke
             against
             Marti
             .
             Art.
             1.
             fol.
             ●38
             .
          
           
             s
             Ignat.
             epist.
             ad
             Philip.
             
          
           
             t
             Martial
             .
             epist.
             ad
             Burdeg
             .
          
           
             u
             Dionys.
             Eccles
             .
             hierar
             .
             cap.
             2.
             4.
             5.
             6.
             
          
           
             x
             Xystus
             Betul
             .
             ad
             Lact.
             lib.
             4.
             cap.
             27.
             
             Instit.
             
          
           
             y
             August
             .
             in
             Psal.
             141.
             &
             de
             verb.
             Do●●
             .
             ser.
             18.
             &
             de
             verb.
             Apost
             .
             ●erm
             .
             8.
             
          
           
             z
             Aug.
             de
             Catechi●
             .
             rudib
             .
             cap.
             ●0
             &
             in
             Ioa.
             〈◊〉
             55.
             ad
             cap.
             1●
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             X
             〈◊〉
             〈◊〉
             .
          
           
             b
             Euseb.
             in
             vit
             .
             Constant.
             lib.
             1.
             cap.
             25.
             
          
           
             c
             Ambros.
             ser.
             56.
             
          
           
             d
             1.
             
             Cor.
             1.
             17.
             18.
             
             Gal.
             2.
             16.
             
             &
             6.
             14.
             
             Eph.
             2.
             
             ●6
             .
             Phil.
             3.
             16.
             
             Col.
             1.
             20.
             
          
           
             e
             Tertul.
             de
             coron
             militis
             .
          
           
             f
             August
             .
             de
             ●ectit
             .
             ●ath
             .
             conue●…
             &
             de
             tempor
             .
             ser.
             1●0
             .
          
           
             g
             Coster
             .
             Enchir
             .
             de
             cruce
             .
             c.
             11.
             pag.
             360.
             
          
           
             h
             Vasquez
             de
             adora
             .
             cultu
             lib.
             3.
             cap.
             5.
             num
             .
             7.
             p.
             500.
             
          
           
             Serm.
             43.
             
          
           
             i
             Ambr.
             ser.
             84.
             
          
           
             k
             Ambr.
             ser.
             43.
             
          
           
             l
             Omne
             diei
             opus
             in
             signo
             facere
             saluatoris
             .
             11
             S.
             In
             loan
             .
          
           
             m
             Aug.
             in
             ●●a
             .
             tract
             .
             118.
             
          
           
             n
             R●…
             perficitur
             .
          
           
             o
             Matth.
             28.
             19
             
          
           
             
               D.
               B.
               P.
            
             And
             with
             him
             is
             ansvvered
             .
             Ca●●●h
             .
             4.
             
             You
             〈◊〉
             〈◊〉
             H●…m
             .
             
               De
               Spirit
               sanct
               .
               27.
            
             
          
           
             p
             Basil.
             de
             Spirit
             .
             sanct
             .
             c.
             27.
             
          
           
             q
             Eucher
             .
             in
             lib.
             Reg.
             comment
             .
             lib.
             2.
             cap.
             58.
             
          
           
             r
             Socrat.
             hist.
             lib.
             5.
             cap.
             21.
             
          
           
             D.
             B.
             P.
             Hom.
             6.
             in
             cap.
             15.
             
             Ex.
             
          
           
             s
             Origen
             hom
             .
             6.
             in
             cap.
             15.
             
             Exod.
             
          
           
             t
             In
             nobis
             fideliter
             〈◊〉
             .
          
           
             u
             Esay
             .
             65.
             2.
             
          
           
             x
             Nisi
             videant
             in
             to
             crucem
             Christi
             .
          
           
             y
             Gal.
             6.
             14.
             
          
           
             D.
             B.
             P.
             Orat.
             1.
             in
             lulian
             .
          
           
             z
             Nazianz.
             in
             Iulia.
             orat
             .
             2.
             quae
             est
             47.
             
          
           
             a
             Non
             abhorret
             ab
             illius
             moribus
             .
          
           
             Synod
             .
             7.
             act
             .
          
           
             Jt
             might
             become
             your
             obedience
             ,
             to
             giue
             him
             such
             title
             as
             his
             Maiestie
             vouchsafeth
             him
             .
          
           
             b
             A
             man
             ,
             saith
             Charlemaigne
             out
             of
             the
             Colicill
             .
             
               lib.
               3.
               c.
               21
               pag.
            
             402.
             
          
           
             *
             So
             saith
             the
             Romane
             Catech
             .
             2.
             Com.
             
          
           
             If
             you
             had
             grace
             ,
             you
             vvould
             not
             say
             so
             .
             Belike
             some
             nature
             of
             God
             not
             pro●●●
             〈◊〉
             .
          
           
             c
             Concil
             .
             Trid.
             sell.
             25.
             de
             〈◊〉
             .
          
           
             h
             Rom.
             7.
             7.
             
          
           
             How.
             8.
             in
             Exod.
             Q.
             38.
             in
             Ex.
             1.
             
             Cor.
             8.
             
          
           
             i
             Origen
             .
             lib.
             1.
             in
             cap.
             1.
             ad
             Rom.
             
          
           
             k
             Theodor.
             de
             de
             curan
             .
             Graec.
             affect
             .
             ser.
             3.
             de
             Dijs
             &
             Angel.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             m
             1.
             
             Cor.
             8.
             5.
             
          
           
             n
             Hvginus
             fab
             .
             〈◊〉
             .
             c.
             151.
             
          
           
             o
             Opinor
             .
          
           
             p
             Exod
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             q
             Sculp●●le
             .
          
           
             r
             〈◊〉
             .
             16
             1.
             
             Deut.
             7.
             5.
             
             &
             1●
             .
             〈◊〉
             .
             &
             〈◊〉
             .
             15.
             
             Iud.
             17.
             13.
             14.
             
             &
             18.
             14.
             18.
             30.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             u
             Isay.
             40.
             
             〈◊〉
             .
          
           
             x
             2.
             
             Reg
             1●
             .
             1●
             
          
           
             y
             Ezech
             7.
             
             〈◊〉
             〈◊〉
             16.
             17.
             
             &
             ●3
             .
             14.
             
          
           
             〈◊〉
             .
          
           
             *
             De
             Idol
             .
             c.
             3.
             
          
           
             De
             Idololar
             .
          
           
             b
             Tertull.
             de
             Idolola●●
             3.
             
          
           
             c
             Omnis
             for●…
             ,
             〈◊〉
             formula
             .
          
           
             *
             Etym.
             lib.
             8.
             
          
           
             d
             Eustath
             .
             in
             Hormer
             .
             Odyss
             .
             11.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             h
             Homer
             .
             Iliad
             .
             lib.
             5.
             
          
           
             i
             Virgil.
             Aeneid
             .
             lib.
             2.
             
          
           
             k
             Virgil.
             Aeneid
             .
             〈◊〉
             .
             3.
             
          
           
             l
             Lib.
             4.
             
          
           
             m
             Lib.
             6.
             
          
           
             n
             Lib.
             6.
             
          
           
             o
             Lib.
             10
             
          
           
             p
             Isidor
             .
             Etymol
             .
             lib.
             8.
             
          
           
             *
             Act.
             7.
             41.
             
          
           
             *
             In
             Isai.
             37.
             
          
           
             a
             Clemens
             Alexa●…
             in
             〈◊〉
             ad
             ge●…s
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Clemens
             Stromat
             .
             lib.
             6.
             
          
           
             d
             Ibid.
             
          
           
             e
             Tertul
             de
             Idololatr
             c.
             4.
             
          
           
             f
             Tetul
             ,
             de
             coron
             .
             militis
             .
             cap.
             20.
             
          
           
             g
             Vt
             imago
             Dei
             vini
             ,
             imago
             idoli
             &
             mo●●●i
             fiat
             .
          
           
             h
             Lilius
             Girald
             .
             de
             dijs
             gentium
             .
             Syn●…
             .
             〈◊〉
             .
          
           
             i
             Optat.
             lib.
             3.
             penè
             in
             extremo
             .
          
           
             k
             August
             .
             in
             Psal.
             113.
             
          
           
             l
             Cassander
             .
             in
             consul
             .
             ad
             Masimil
             imperat
             .
             de
             imag
             cap.
             21.
             
          
           
             You
             ouerweene
             your selfe
             .
             You
             should
             shew
             why
             .
             Genes
             .
             18.
             
          
           
             Dan
             9.
             
          
           
             
               Such
               worthy
               acts
               as
               by
               the
               eares
               are
               to
               the
               mind
               conueide
               ,
            
             
               Do
               moue
               vs
               lesse
               then
               that
               which
               is
               by
               faithfull
               eye
               descride
               .
            
          
           
             m
             Horat.
             de
             arte
             poetic
             .
             ad
             Pison
             .
          
           
             In
             the
             idolatrous
             second
             Councill
             at
             Nice
             .
          
           
             For
             it
             vvas
             a
             patterne
             appointed
             by
             God
             for
             his
             house
             .
          
           
             n
             Luke
             1.
             9.
             10
             
             Leuit.
             16.
             17.
             
          
           
             o
             Exod
             30.
             20
             
             Leuit.
             16.
             2.
             
             Heb.
             9.
             7.
             
          
           
             p
             Tertull.
             de
             pudicit
             .
             lib.
             1
             
          
           
             q
             Sozom.
             hist.
             lib.
             5.
             cap.
             20.
             
          
           
             D.
             B.
             P.
             Epist.
             49.
             
             Orat.
             in
             Barlaam
             .
          
           
             r
             Nazianzen
             .
             epist.
             49.
             ad
             Olympium
             .
          
           
             s
             Basil.
             orat
             .
             in
             Barlaam
             Martyr
             .
          
           
             t
             Nazianzen
             .
             omne
             nostrum
             in
             eo
             exornando
             studium
             .
          
           
             *
             In
             vita
             Silu.
             
          
           
             *
             Serm.
             19.
             de
             sanct
             .
          
           
             u
             Da●…us
             in
             vita
             Syluestri
             .
          
           
             x
             Euseb.
             le
             vita
             Const.
             lib.
             4.
             cap.
             62.
             
          
           
             y
             Theodoret.
             hist.
             Eccles.
             lib.
             1
             cap
             32.
             
          
           
             z
             Chrysost.
             in
             demonst
             .
             quòd
             Christus
             sit
             Deus
             .
          
           
             a
             Optat.
             lib.
             3.
             
          
           
             b
             Aug.
             ser.
             19.
             de
             Sanct.
             
               if
               it
               be
               Augustines
            
             .
          
           
             c
             Anno
             380.
             
          
           
             Hebr.
             9.
             
             They
             are
             representations
             of
             them
             ,
             as
             they
             were
             earthly
             creatures
             .
          
           
             d
             Hebr.
             9.
             23.
             
          
           
             e
             Concil
             .
             Eliber
             .
             cap.
             36.
             
          
           
             It
             is
             expr●…
             said
             .
          
           
             〈◊〉
             6.
             
          
           
             f
             Epiphan
             .
             〈◊〉
             ad
             ●●an
             .
             〈◊〉
             osol
             .
          
           
             g
             Hieronym
             .
             ●n
             illa
             epist.
             
          
           
             h
             Epiphan
             .
             cont
             .
             Encratit
             .
             citat
             .
             in
             Concil
             .
             Constantinop
             .
             7.
             
          
           
             i
             Clemens
             Strom.
             lib.
             6.
             
          
           
             *
             Summ.
             part
             .
             3.
             quaest
             .
             25.
             art
             .
             3.
             
          
           
             He
             is
             altogether
             an
             idolater
             that
             so
             worshippeth
             any
             Image
             .
          
           
             k
             〈◊〉
             .
             d●
             〈◊〉
             .
             lib.
             1.
             
          
           
             l
             Thom.
             3.
             q.
             25.
             art
             .
             3.
             
          
           
             m
             Bell●…
             〈◊〉
             〈◊〉
             ●…mp
             .
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
          
           
             n
             A●…o
             .
          
           
             o
             Vt
             ●●eem
             ge●●●
             ex●mp●●●s
             .
          
           
             p
             Azorius
             Inst.
             lib.
             9.
             cap
             6.
             
          
           
             q
             Gabr.
             Vasq.
             de
             ador
             .
             lib.
             2.
             disp
             .
             8.
             cap.
             3.
             &
             cap.
             8.
             
          
           
             r
             Concil
             .
             Trid.
             ●elf
             .
             25.
             de
             venerat
             .
          
           
             4.
             
             Reg.
             18.
             
          
           
             s
             Ioh.
             3.
             14.
             
             1●
             .
          
           
             t
             Aug.
             de
             ciuit
             .
             Dei
             lib.
             10
             c.
             8.
             
          
           
             u
             Religiosa
             potestate
             Deo
             ●e●●iens
             ,
             cum
             magna
             pieta
             tis
             laude
             contr●●●t
             .
          
           
             x
             2.
             
             Reg.
             18.
             3.
             4.
             
          
           
             y
             2.
             
             Reg.
             18.
             
             〈◊〉
             .
          
           
             z
             Aug.
             lib.
             3.
             de
             Trinit
             .
             c.
             10
             
          
           
             a
             Honorem
             habere
             possunt
             vt
             religiosa
             .
          
           
             b
             Sicut
             &
             literae
             
          
           
             c
             O
             crux
             aue
             spes
             vnica
             .
          
           
             d
             Auge
             pijs
             iustitiam
             ,
             reisque
             dona
             veniam
             .
          
           
             e
             Thom.
             3.
             q.
             5.
             art
             .
             4.
             
          
           
             
               Ita
               vt
               te●●●net●●
               ano●…tio
               in
               〈◊〉
               D.
               B.
               P.
            
             〈…〉
             the
             Seas
             to
             Rome
             and
             Rhemes
             haue
             wild
             wits
             .
             O
             ●harit●●●e
             P●…t
             !
          
           
             And
             before
             consu●ed
             .
          
           
             Part.
             3.
             qu.
             2●
             〈◊〉
             .
             3.
             
          
           
             To
             Trayterous
             Jesuits
             and
             such
             other
             Papists
             .
          
           
             g
             Tho.
             3.
             q.
             25.
             art
             .
             3.
             
          
           
             h
             Arist.
             de
             memor
             .
             &
             reminise
             .
          
           
             i
             Anno
             1350.
             
          
           
             k
             Robert.
             Ho●
             cot
             in
             lib
             Sapient
             .
             l●ct
             .
             7.
             
          
           
             l
             Edit
             .
             1598.
             
          
           
             m
             August
             .
             de
             morib
             .
             eccles
             .
             cap.
             35.
             
          
           
             n
             Gregor
             .
             lib.
             〈◊〉
             .
             epist.
             9.
             
          
           
             *
             1.
             
             Reg
             ,
             4.
             
             Cap.
             6.
             
          
           
             *
             1.
             
             Reg.
             2.
             
          
           
             o
             Chaldae
             .
             Paraphrast
             .
             ad
             Psal.
             99.
             5.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             q
             Vers.
             9.
             
             Adorate
             in
             monte
             sancto
             eius
             .
          
           
             r
             Chaldae
             .
             Paraphrast
             .
             ad
             vers
             .
             9.
             
          
           
             s
             Graec.
             70.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             t
             Theodor.
             in
             Psal.
             98.
             
          
           
             u
             Vatablus
             ad
             Scabellum
             .
          
           
             x
             Lyra
             ad
             Psal.
             99.
             
          
           
             y
             Glosla
             ordin
             .
             &
             interlin
             .
             ibi
             .
          
           
             z
             Chrysost.
             de
             Trinit
             .
             Ambros
             de
             spirit
             .
             sanct
             .
             lib.
             3.
             
             Aug.
             in
             Psal.
             98.
             
          
           
             a
             R.
             Dauid
             Kimchis
             ibid.
             
          
           
             b
             1.
             
             Sam.
             〈◊〉
             .
             〈◊〉
             
          
           
             c
             1.
             
             Sam.
             6.
             
             〈◊〉
             .
          
           
             d
             2.
             
             Sam.
             6.
             〈◊〉
             
          
           
             *
             Epist.
             17.
             ●ap
             .
             〈◊〉
             .
          
           
             e
             Venerabantur
             sancta
             sanctorum
             .
          
           
             f
             Venerabilius
             .
          
           
             *
             Hebr.
             11.
             
          
           
             g
             Heb.
             11.
             21.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             i
             Interlin
             .
             bibl
             .
             ibi
             .
          
           
             k
             Arias
             Montan
             .
             ibi
             .
          
           
             l
             Erasmus
             ,
             Ad.
             
          
           
             m
             Syriac
             .
             inter
             .
             Pagnin
             .
             ibi
             .
          
           
             n
             Vatablus
             ibi
             .
          
           
             o
             Ad
             summum
             ●aculi
             .
          
           
             q
             Innixus
             baculo
             suo
             ,
             prae
             senecture
             .
          
           
             r
             Theodor.
             ibi
             .
          
           
             s
             Glossa
             interlin
             .
          
           
             t
             Glossa
             ordin
             .
          
           
             u
             Lyra.
             ibi
             .
          
           
             x
             Theoph
             ib●
             
          
           
             y
             Chrysost.
             in
             Hebr.
             hom
             .
             26.
             
          
           
             z
             Photius
             apud
             Oecumenium
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             b
             Lombard
             ,
             Thomas
             .
             Caietan
             .
             ibi
             .
          
           
             c
             Aug
             qq
             .
             in
             Gen.
             q
             162.
             
          
           
             d
             Rhem.
             Test.
             ad
             Heb.
             11.
             
             2●
             .
          
           
             e
             Hieron
             .
             in
             quaest
             .
             Hebr.
             in
             Genes
             .
          
           
             f
             Contra
             caput
             .
          
           
             *
             Exod.
             3.
             
          
           
             g
             Exod
             3.
             2.
             
          
           
             h
             Vers.
             7.
             
          
           
             i
             Malac.
             3.
             1.
             
          
           
             k
             Act.
             7.
             31.
             33.
             
          
           
             l
             Exod.
             3.
             14.
             
          
           
             *
             Exod.
             12.
             
             1●
             .
          
           
             *
             Exod.
             28.
             5.
             
          
           
             m
             Eadem
             festiuitate
             venerabilis
             .
          
           
             n
             Arias
             Mon.
             ad
             Exod.
             12.
             
          
           
             o
             Vatab.
             ibi
             .
          
           
             p
             Pagnin
             .
             ibi
             .
          
           
             q
             Thom.
             3.
             q.
             25.
             
             Act.
             3
             ad
             4.
             
          
           
             All
             religious
             honour
             is
             Gods
             
          
           
             r
             Thom.
             3.
             q.
             ●5
             .
             art
             .
             4.
             
             Bellarm.
             de
             Imag.
             lib.
             2.
             cap.
             27.
             
          
           
             Ad
             Simpli●
             .
             〈◊〉
             2.
             q.
             3.
             
          
           
             *
             Exod.
             3●
             .
          
           
             *
             Lib.
             18.
             de
             ciui●
             .
             cap.
             5.
             
          
           
             De
             nat
             .
             deo●
             ,
             Vers.
             4.
             
          
           
             Exod.
             32.
             4.
             
          
           
             Exod.
             3.
             14.
             
          
           
             Exod.
             32.
             5.
             
          
           
             x
             Exod.
             8.
             19.
             
          
           
             y
             Exod.
             3.
             8.
             
          
           
             z
             1.
             
             Reg.
             11.
             28
             
          
           
             a
             2.
             
             Reg.
             10.
             16.
             29.
             
          
           
             b
             August
             .
             de
             ciuit
             .
             Dei
             lib.
             18.
             cap.
             5.
             
          
           
             c
             Gen.
             35.
             〈◊〉
             
          
           
             d
             Talmud
             begun
             to
             be
             gathered
             300.
             yeeres
             after
             Christ.
             
          
           
             e
             Finished
             about
             the
             yeere
             506.
             
          
           
             f
             In
             my
             answere
             to
             t●e
             Epis●le
             Dedicatory
             .
          
           
             g
             Theodore●
             .
             haerer
             .
             lib.
             〈◊〉
             princip
             .
          
           
             h
             August
             .
             d●
             haeres
             .
             cap.
             1.
             
          
           
             i
             August
             .
             ibid.
             cap.
             7.
             
          
           
             k
             Irenae
             .
             lib.
             1.
             cap.
             23.
             24.
             
          
           
             l
             Epipha
             .
             lib.
             〈◊〉
             .
             ●om
             .
             2.
             haeres
             .
             27.
             
          
           
             m
             Euseb.
             hist.
             lib.
             7.
             cap.
             17.
             
          
           
             n
             Tertull.
             d●●oro
             .
             militis
             .
          
           
             o
             Basil.
             in
             orat
             .
             de
             Ba●laam
             Ma●●yre
             .
          
           
             p
             Leo
             3.
             
             Isau●…cus
             .
          
           
             q
             Concil
             .
             Constantinop
             .
             anno
             729.
             
          
           
             r
             Concil
             .
             Roman
             .
             sub
             Cregor
             .
             2.
             
          
           
             s
             Concil
             .
             Constantinop
             .
             sep●imum
             sub
             Constantino
             Coprony
             mo
             .
          
           
             t
             Jrene
             ;
             widow
             to
             the
             Emperour
             Leo
             4.
             
          
           
             u
             Concil
             .
             se●●nd
             .
             Nicen.
             〈◊〉
             ●rene
             .
          
           
             x
             Carol.
             Magnus
             de
             imag
             .
             lib.
             3.
             cap.
             17.
             
          
           
             y
             Ioan.
             Oriental
             .
             legatus
             in
             Concil
             .
             Nicen
             .
             2.
             
             Act.
             4.
             
          
           
             z
             Tharasius
             i●
             cod
             .
             Concil
             .
             Act.
             3.
             
          
           
             a
             Theodosius
             apud
             .
             Carol.
             Magn.
             lib.
             2.
             cap.
             6.
             
          
           
             b
             Elias
             apud
             Carol.
             vbi
             supra
             .
          
           
             c
             Concil
             .
             Ni●
             cen
             .
             2.
             
             Act.
             3.
             
          
           
             d
             Concil
             .
             eod
             .
             Act.
             2.
             
          
           
             e
             Ibid.
             
          
           
             f
             Act.
             4.
             
          
           
             g
             Act.
             1.
             
          
           
             h
             Bergomensis
             lib.
             10.
             
             Centur
             .
             8.
             cap.
             9.
             col
             .
             629.
             
          
           
             i
             Zonar
             .
             tom
             .
             3.
             
             Paul
             Diacon
             .
             lib.
             23.
             
             Sigebert
             .
             Anno
             798.
             
          
           
             k
             Concil
             .
             Francofor
             .
             sub
             Carolo
             Magn.
             
          
           
             l
             Anno
             795.
             
             Mathae
             .
             Westmonast
             .
          
           
             m
             Librum
             Synodalem
             .
          
           
             n
             Claudius
             Taurinens
             .
             Episc.
             
          
           
             o
             Ionas
             Aurelianens
             .
             Epist.
             
          
           
             p
             Synod
             .
             Parisiens
             .
             pag.
             8.
             
          
           
             q
             Le
             debon
             naire
             .
          
           
             r
             Anno
             824.
             
          
           
             s
             Plessy
             of
             the
             Masse
             .
             
               lib.
               2.
               cap.
            
             2.
             3.
             4.