Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.
Mosse, Miles, fl. 1580-1614.
1614
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Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.
Mosse, Miles, fl. 1580-1614.
[12], 85, [1] p.
Printed by Cantrell Legge, printer to the Vniuersitie of Cambridge. 1614. And are to be sold by Matthevv Lavv in Pauls Churchyard [, London,] at the signe of the Foxe,
[Cambridge] :
[1614]
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Running title reads: Iustifying faith distinguished from the faith of deuills.
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Justification -- Sermons -- Early works to 1800.
Sermons, English -- 17th century.
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IVSTIFYING
AND
SAVING
FAITH
DISTINGVISHED
from
the
faith
of
the
Deuils
.
IN
A
Sermon
preached
at
Pauls
crosse
in
London
,
May
9.
1613.
BY
MILES
MOSSE
PASTOR
OF
the
Church
of
God
at
Combes
in
Suffolke
,
and
Doctor
of
Diuinitie
.
The
Text.
IAM
.
2.
19.
The
Deuills
beleeue
,
and
tremble
.
August
.
Ser.
27.
de
verb.
Apost
.
c.
1.
Fides
est
credere
quod
nondum
vides
,
cuius
fidei
merces
●st
,
videre
quod
credis
.
PRINTED
BY
CANTRELL
L●GG●
,
Printer
to
the
Vniuersitie
of
CAMBRIDGE
.
1614.
And
are
to
be
sold
by
MATTHEVV
LAVV
in
Pauls
Churchyard
at
the
signe
of
the
Foxe
.
TO
MY
VERIE
HONOVRABLE
LORD
,
SIR
EDVVARD
COOKE
Knight
,
Lord
chiefe
Iustice
of
England
,
and
one
of
his
Maiesties
most
Honourable
priuie
Counsell
:
Saluation
by
Christ
Iesus
.
IT
is
a
diuine
truth
(
Worthy
Lord
)
though
crossing
humane
sense
,
spoken
by
the
Father
of
truth
,
to
him
that
was
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
father
of
all
our
fathers
in
the
truth
:
b
Virtus
mea
in
infirmitate
per●icitur
:
My
power
is
perfited
in
weakenesse
:
That
is
to
say
,
c
The
assisting
hand
of
God
is
then
most
lightsomly
discerned
,
when
the
weakenes
of
man
hath
most
euidently
appeared
.
As
the
great
Antesignanus
of
all
the
Interpreters
most
pithily
doth
expound
it
.
As
for
example
:
Gods
diuine
Spirit
,
did
then
most
sensibly
shewe
it selfe
in
Iacob
,
when
d
hee
prophecied
so
powerfully
lying
sicke
vpon
his
death
bed
.
In
Dauid
,
when
e
he
prayed
so
seruently
,
almost
ouerwhelmed
with
troubles
.
In
Paul
,
when
f
he
sang
so
cheerefully
,
fastened
in
the
stockes
.
In
S.
Laurence
,
when
g
he
spake
so
couragiously
,
broyling
on
the
gridi●on
.
In
a
word
,
through
the
helping-hand
of
God
,
it
commeth
to
passe
,
that
h
when
men
are
weake
,
then
they
are
strong
:
weake
in
the
flesh
,
strong
in
the
spirit
,
weake
in
themselues
,
strong
in
the
grace
of
God.
All
humane
infirmities
are
in
nature
destructiue
:
They
arise
from
sinne
:
i
Expec●ati
●●mo
ortae
sun●
lachrymae
:
and
they
tend
to
death
,
which
k
is
the
wages
of
sinne
.
For
these
are
all
l
praenuncij
mortis
,
●arbengers
of
death
,
and
m
quodda●
mortis
atrium
,
a
dore
that
leadeth
into
the
house
of
death
:
euery
one
weakeneth
and
furthereth
dissolution
.
But
nowe
the●ough
grace
,
they
are
made
preseruatiue
against
pride
,
against
securitie
,
against
worldlinesse
,
against
prophanenesse
,
against
a
thousand
sinnes
:
n
vtilius
est
frangi
languoribus
ad
salutem
,
qu●m
remanere
incolumes
ad
damnationem
.
And
as
it
is
with
bodily
infirmities
,
so
is
it
generally
with
all
afflictions
.
They
are
like
Quick-siluer
and
Henbane
,
and
such
other
creatures
,
which
though
they
be
poisonable
in
nature
,
yet
they
are
made
medicinable
by
art
.
The
Scripture
compareth
them
sometimes
to
fire
:
Peter
calleth
them
o
the
firery
tryall
.
Sometimes
to
water
,
p
The
waters
are
entered
euen
into
my
soule
.
In
one
of
the
Psalmes
they
are
both
conioyned
:
q
trans●●imus
per
ignem
&
aquam
:
we
passed
through
fire
and
water
.
The
resemblance
is
many
wayes
significant
:
For
fire
warmeth
,
and
fire
consumeth
;
water
refresheth
,
and
water
choaketh
.
And
this
they
doe
,
either
as
they
serue
vnder
men
,
or
domineer
ouer
men
:
for
,
They
are
cruell
masters
,
but
profitable
seruants
,
saith
our
English
Prouerb
.
So
it
is
with
men
,
and
their
afflictions
.
Where
they
master
(
as
they
d●
in
the
wicked
)
there
they
choake
and
consume
them
:
but
where
they
serue
(
as
they
do
in
the
saints
)
there
they
warme
and
refr●sh
them
.
In
so
much
as
Dauid
professed
,
r
Bonum
est
,
It
is
good
for
mee
that
I
haue
beene
afflicted
.
And
one
of
the
Fathers
very
notably
,
s
Inuenies
non
ali●er
regnare
in
nobis
Iesum
,
nisi
per
afflictionem
:
A
Christian
man
shall
finde
by
experience
,
that
the
Lord
Iesus
doth
not
otherwise
or
more
effectually
raigne
in
his
heart
,
but
euen
by
affliction
.
I
prosecute
the
Scriptures
comparison
yet
a
little
farther
.
Plinie
writeth
,
that
there
are
some
creatures
,
t
which
li●e
in
the
fire
,
and
some
that
u
quench
the
fire
.
This
hath
beene
true
of
men
:
and
euen
in
the
letter
.
x
The
three
young
nobles
walked
vp
and
downe
in
the
〈◊〉
:
and
the
Apostle
saith
,
that
some
y
by
faith
quenched
the
violence
of
the
fire
.
But
it
is
daily
true
in
the
Metaphor
.
The
children
of
God
liue
,
and
like
,
and
thriue
in
the
fire
of
affliction
:
as
the
children
of
Israel
z
increased
vnder
the
bondage
of
Aegypt
,
which
Moses
calleth
a
the
iron
furnace
.
Their
b
tribulation
bringing
forth
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
making
that
they
are
not
confounded
.
The
same
Author
reporteth
of
diuers
waters
in
diuers
places
,
in
which
nothing
will
sinke
.
As
of
c
Asphaltides
in
Iurie
,
of
d
Arethusa
in
Armenia
,
of
e
Apuscidamus
in
Africa
.
Now
of
that
kind
,
are
all
the
waters
of
trouble
to
the
children
of
God.
They
sinke
not
in
them
,
they
euer
float
aboue
,
as
safe
as
in
Noahs
Arke
vpon
the
face
of
the
waters
.
f
We
are
afflicted
(
saith
S.
Paul
)
yet
are
we
not
in
distresse
:
in
pouertie
,
but
not
ouercome
of
pouertie
.
We
are
persecuted
,
but
not
forsaken
:
cast
downe
,
but
we
perish
not
.
The
reason
is
,
g
The
Lord
putteth
vnder
his
hand
,
to
hold
them
vp
as
it
were
by
the
chinne
,
that
they
sinke
not
in
those
waters
.
Yea
further
,
the
Spirit
of
God
is
h
fire
,
and
i
water
it selfe
:
with
which
Spirit
they
beeing
baptized
,
their
troubles
are
all
so
spiritually
sanctified
,
that
they
consume
them
not
,
nor
choake
them
not
:
but
they
serue
like
fire
to
warme
their
zeale
,
and
like
water
to
coole
the
heat
of
flesh
:
and
so
many
wayes
to
fit
them
better
to
the
workes
of
their
callings
.
But
whereunto
now
tendeth
this
dolefull
treatie
of
Afflictions
?
I
write
not
this
so
much
for
you
(
mine
honourable
Lord
)
whose
pathes
are
on
euery
side
so
prosperous
:
though
I
doubt
not
but
you
haue
also
your
Crosses
to
beare
,
and
which
Crosses
thorough
the
grace
of
God
,
doe
more
sanctifie
you
and
your
actions
.
But
I
take
vp
this
Argument
,
ère
nata
(
as
the
naturall
course
is
of
Epistles
)
to
shew
how
in
the
studying
and
acting
of
this
Sermon
,
The
power
of
God
hath
appeared
in
my
weakenesse
.
Immediately
after
that
the
right
reuerend
Lord
,
the
good
Bishop
of
London
,
had
by
his
m●ndatorie
letters
called
were
to
the
Crosse
:
it
pleased
the
high
Bishop
of
my
soule
to
crosse
mee
deepely
with
infirmitie
of
bodie
:
which
much
〈◊〉
my
studie
and
meditations
.
This
infirmitie
continuing
many
weekes
,
and
increasing
,
I
wrote
to
London
to
my
most
especiall
freind
(
a
man
of
mine
owne
degree
,
and
of
farre
better
meanes
to
performe
it
)
to
make
supplie
of
my
place
.
When
〈◊〉
his
vnwillingnesse
thereunto
,
I
had
resolued
to
〈◊〉
,
and
to
aduenture
my
bodie
,
I
found
my
iorneying
all
the
way
so
teadiously
painefull
,
as
that
those
about
mee
were
much
discomfited
,
and
my selfe
almost
desp●●●ed
of
habilitie
.
Which
caused
me
when
I
came
there
,
no●
only
to
be
〈◊〉
again
with
that
freind
of
mine
,
to
haue
relieued
〈◊〉
:
bùt
also
at
the
bèginning
of
my
Sermon
to
màke
a
certaine
Apologie
for
my selfe
:
a●
fearing
that
I
should
haue
beene
compelled
to
be
more
then
ordinarily
short
.
But
behold
,
k
The
Lord
is
with
vs
,
while
we
are
with
him
.
The
more
mine
infirmitie
humbled
mee
,
and
caused
me
to
cast
〈◊〉
whole
hope
vpon
the
helpe
of
God
:
the
more
readie
〈◊〉
his
power
to
support
my
weakenesse
,
For
,
to
my
best
remembrance
,
I
neuer
preached
with
more
strength
of
bodie
,
with
more
audible
voice
,
with
more
freedome
of
spirit
,
nor
(
as
it
n●w
appeareth
)
with
more
acceptation
of
the
hearers
.
And
that
not
only
of
the
Common
people
,
whom
notwithstanding
a
man
must
not
neglect
,
l
auribus
ducere
,
to
lead
them
along
after
him
by
the
cares
:
but
also
of
the
better
,
wiser
,
and
learneder
sort
:
which
Isidore
said
,
were
called
m
Sapiemes
à
sapore
,
as
most
sa●orie
in
themselues
,
and
least
tasting
the
relish
of
others
.
A
thing
farre
beyond
mine
expectation
:
and
farther
(
well
I
wo●e
)
beyond
my
desert
:
and
of
which
I
can
giue
no
other
reason
but
this
:
that
God
would
shew
his
power
in
my
weakenesse
.
To
him
only
be
the
glorie
of
all
his
gifts
.
Now
,
among
the
best
,
and
best
indicious
sort
of
those
mine
Hearers
,
I
haue
many
reasons
to
seat
and
ranke
your
Lordship
.
And
that
not
onely
for
your
eminencie
of
place
in
the
Common
Wealth
,
which
notwithstanding
is
of
right
high
and
worthie
respect
:
but
also
for
that
God
hath
giuen
you
so
many
meanes
of
knowledge
,
so
long
practise
in
the
heart
of
the
State
,
so
deepe
insight
into
your
owne
professed
Lawes
,
and
so
carefull
a
desire
,
to
looke
into
our
discourses
of
Diuinitie
.
All
which
are
euidences
that
against
the
malicious
Calumnies
of
that
Romish
Catholike
Diuine
;
that
your
fingers
are
often
turning
ouer
bookes
of
all
sorts
,
n
to
the
increase
of
all
kind
of
knowledge
.
It
is
true
that
your
place
hath
many
yeares
called
you
to
deale
about
Capital
matters
:
and
the
more
businesse
haue
you
had
that
way
a
great
deale
by
the
treasonable
practises
of
Romish
&
Antichristian
Diuines
.
But
what
saith
S.
Hierome
?
o
Homicidas
,
sacrilegos
,
venerarios
punire
;
non
est
effusio
sanguinis
,
sed
Legis
ministerium
:
To
punish
murderous
,
sacrilegious
,
and
adulterous
persons
,
is
not
that
effusion
of
blood
,
which
God
hath
forbidden
;
but
the
administring
of
necessarie
Lawes
,
which
God
hath
commanded
.
For
my
part
I
would
that
euen
their
Catholike
Diuines
themselues
,
would
p
gladium
stylo
mutare
,
(
as
Tertullian
speaketh
of
S.
Paul
)
would
they
did
leaue
fingering
of
blood
,
euen
of
the
sacred
blood
of
Princes
,
and
fall
more
to
the
fingering
of
the
bookes
of
holy
Scripture
;
and
not
suffer
themselues
therein
to
be
outgone
of
our
Secular
Iudges
and
temporall
Magistrates
,
who
besides
matters
of
Iustice
,
applie
themselues
also
to
the
knowledge
of
Religion
.
Sed
illine
vnde
abij
redeo
.
To
your
Lordship
first
,
who
pleased
so
honourably
to
comfort
me
ouer
this
labour
,
and
then
to
all
others
of
like
knowledge
and
moderation
,
it
contenteth
me
well
to
submit
the
censure
of
this
Treatise
:
for
,
to
all
mens
iudgements
,
I
willingly
submit
it
not
.
Some
are
ignorant
,
and
cannot
iudge
.
Now
,
q
Graue
iudicium
est
eius
,
qui
iudicare
non
potest
:
The
ignoranter
man
,
the
seuerer
Iudge
.
Anacharsis
misliked
it
in
Greece
,
and
so
doe
I
here
with
vs.
r
Artifices
certant
,
iudicant
qui
non
sunt
artifices
:
Diuines
stand
and
preach
in
the
pulpit
;
artizans
sit
and
iudge
in
the
alehouse
.
Others
are
too
rash
and
hastie
in
iudgement
:
whereas
s
Iudicium
est
firmitas
stabilitasque
deliberationum
mentis
:
Iudgement
is
a
firme
and
stable
verdict
,
giuen
of
that
vpon
which
the
minde
hath
often
deliberated
.
Others
like
madde
dogges
s●atch
here
and
there
on
both
sides
as
they
goe
;
reading
by
starts
,
and
iudging
by
parcels
.
But
Plutarch
well
aduiseth
those
that
will
t
sift
other
mens
doings
,
or
confute
other
mens
writings
,
non
obiter
percurrere
,
nec
voces
hinc
inde
avulsas
adori●i
:
not
hastely
to
runne
them
ouer
,
nor
to
snatch
here
and
there
a
word
and
away
:
but
totally
and
aduisedly
to
examine
the
whole
.
Others
are
malicious
,
poisoning
with
their
eyes
(
like
Witches
)
euery
thing
they
looke
on
,
maligning
other
mens
credits
,
and
deprauing
other
mens
labours
:
u
Habe●
malitia
currum
suum
(
saith
S.
Bernard
)
rotis
quatuor
consistentem
:
saeuitia
,
impatientia
,
audacia
,
impudentia
.
Malice
is
at
her
chariot
or
caroch
,
for
shee
is
a
loftie
minded
dame
.
This
chariot
is
drawne
along
on
foure
wheeles
:
crueltie
,
impatiencie
,
boldnesse
,
and
impudencie
.
Cruell
shee
is
,
shee
will
spare
no
mans
name
,
no
not
his
life
.
Impatient
shee
is
,
shee
will
beare
no
mans
infirmitie
,
no
not
an
error
,
though
to
erre
be
most
humane
.
Bold
shee
is
,
shee
blurteth
out
all
whatsoeuer
shee
knoweth
.
And
Impudent
she
is
,
no
checke
nor
rebuke
will
snibbe
her
,
to
make
her
hang
the
head
.
To
stand
therefore
to
such
Iudges
,
were
halfe
before-hand
to
condemne
my selfe
.
But
to
learned
men
,
to
temperate
men
,
to
studious
men
,
to
curteous
men
,
to
your
Lordship
,
and
to
your
like
,
is
this
poore
labour
in
all
deuotion
most
reuerently
submitted
.
Now
some
things
there
are
,
in
which
I
humbly
craue
fauourable
interpretation
.
1.
As
first
that
I
doe
not
put
vpon
this
Treatise
in
the
penning
,
that
vigor
and
viuacitie
which
it
carried
in
the
preaching
.
For
there
is
euen
in
nature
a
great
difference
between
the
tongue
,
and
the
quill
,
betweene
speaking
and
writing
.
The
very
sound
and
t●ne
of
the
voice
is
melodie
to
the
eare
:
it
beeing
the
proper
Obiect
of
that
Sense
.
And
thereof
it
is
,
that
the
speciall
part
of
x
Oratorie
,
is
said
to
be
Pronuntiation
.
And
besides
that
,
y
Vox
est
ictus
animi
:
passing
through
the
eare
,
and
braine
,
and
blood
,
it
smiteth
(
as
it
were
)
and
giueth
a
stroake
vpon
the
verie
soule
,
and
so
with
a
kind
of
violence
doth
deepely
affect
it
.
Therefore
it
is
called
Viua
vox
,
as
that
which
hath
in
it
a
speciall
kind
of
liuelinesse
.
Hierome
beeing
absent
,
turneth
ouer
Macclinus
to
Austen
that
was
present
:
z
qui
viua
(
vt
aiunt
)
voce
docere
te
poterit
:
who
(
saith
S.
Hierome
)
may
teach
thee
thereby
the
liuely
voice
,
better
then
I
can
by
an
Epistle
.
But
yet
further
,
besides
all
the
worke
of
Nature
,
there
is
in
Preaching
a
speciall
gift
of
grace
:
which
enableth
a
man
to
speak
with
such
euidence
of
the
Spirit
,
&
with
such
power
to
the
Conscience
,
as
no
pen
of
man
by
writing
can
expresse
:
whereof
Preaching
is
the
most
liuely
and
effectuall
instrument
of
saluation
,
and
so
to
be
respected
.
2.
Secondly
,
I
must
craue
pardon
,
that
all
things
are
not
here
exactly
set
downe
,
in
that
order
and
forme
in
which
they
were
deliuered
.
Writing
nothing
at
large
,
nor
carrying
with
me
any
helpe
of
my
notes
into
the
pulpit
;
some
things
might
easily
be
forgotten
,
which
I
premeditated
,
some
things
might
be
added
,
which
I
premeditated
not
:
some
things
might
misse
their
due
place
,
and
some
things
their
due
poize
:
some
things
might
bee
enlarged
,
some
things
might
be
contracted
more
then
I
purposed
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
not
possible
a
but
things
written
will
slippe
out
of
memorie
.
I
did
that
in
my
yeares
,
which
an
other
said
he
had
done
in
his
vigour
,
b
Orabam
meditata
loquens
,
tres
tractus
in
horas
.
To
doe
it
without
set
forme
of
words
,
and
to
misse
nothing
either
of
matter
or
manner
,
must
be
the
act
of
a
man
of
greater
gifts
then
my selfe
.
But
new
when
I
returned
home
,
and
after
so
many
requests
,
had
resolued
to
commit
that
which
I
had
said
to
writing
;
I
had
no
safer
rule
to
walke
by
,
then
the
method
by
which
I
had
in
short
notes
digested
my
meditations
.
And
therefore
in
that
forme
,
they
come
forth
into
the
world
.
3.
Thirdly
,
if
any
take
offence
at
the
multitude
and
multiplicitie
of
mine
allegations
:
I
would
haue
them
to
knowe
,
that
as
it
is
not
mine
vsuall
manner
of
preaching
in
the
countrie
;
so
here
are
many
more
Ouotations
added
,
and
some
a
great
deale
more
enlarged
,
then
as
they
were
at
that
time
deliuered
.
Tullie
said
of
youth
,
c
Dandum
est
aliquid
aetati
:
So
say
I
in
this
case
:
something
must
be
giuen
to
this
learned
age
,
something
to
the
solemnitie
of
that
place
,
and
something
to
the
expectation
of
the
hearers
.
Sure
I
am
,
that
much
was
to
be
giuen
to
this
Argument
,
where
the
Position
was
to
be
ouerswaied
by
Antiquity
,
for
that
the
Doctrine
is
on
all
sides
challenged
of
Noueltie
.
It
is
hard
I
confesse
,
to
hold
The
golden
meane
.
But
there
is
a
worse
extremitie
growne
vp
in
preaching
,
which
for
reuerence
of
mine
owne
coate
,
I
will
thus
taxe
from
S.
Augustine
in
an
allegorie
:
d
Aduertendum
est
,
non
sol●m
rerum
corporearum
nitore
&
pompa
,
sed
eriam
in
ipsis
sordibus
lutuosis
esse
posse
iactantiam
:
&
eò
periculofiorem
,
quo
sub
specie
seruitutis
Dei
decipit
.
I
haue
said
,
if
not
all
that
I
would
,
yet
all
that
I
could
,
the
time
so
straightening
me
in
the
penning
hereof
,
as
I
haue
scarse
found
leisure
to
read
it
ouer
.
My
prayer
is
now
to
Almightie
God
,
that
he
would
be
pleased
in
mercie
to
accept
of
these
my
poore
endeauours
,
and
to
blesse
them
to
the
good
of
his
Church
,
for
which
they
haue
been
vndertaken
.
And
for
your
Lordship
,
my
supplicatiō
shall
euer
be
,
that
God
would
vouchsafe
to
continue
in
you
,
that
liuely
,
iustifying
▪
and
sauing
faith
,
treated
vpon
in
this
Sermon
,
which
may
keepe
you
from
trembling
here
,
and
in
the
day
of
iudgement
.
So
I
take
my
leaue
.
From
Combes
in
Suffolke
.
Maij.
29.
1613.
Your
Lordships
in
all
Christian
deuotion
,
MILES
MOSSE
.
IVSTIFYING
AND
SAVING
FAITH
distinguished
from
The
faith
of
the
Deuills
.
The
Text.
Iam.
2.
19.
The
Deuills
beleeue
,
and
tremble
.
THe
Inscription
of
this
Epistle
is
somwhat
diuers
,
not
onely
in
the
Latine
,
but
euen
in
the
Greeke
editions
also
;
but
the
best
and
the
most
compleat
,
is
that
which
Stephanus
,
and
Beza
follow
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
The
Catholicke
Epistle
of
Iames
the
Apostle
.
It
noteth
foure
points
worthie
of
obseruation
.
1.
It
is
an
Epistle
.
And
that
not
onely
in
a
metaphoricall
sence
,
as
Paul
calleth
the
Corinthians
,
his
a
commendatorie
Epistle
,
or
as
b
Christ
may
be
called
an
Epistle
sent
to
vs
from
his
Father
:
or
as
S.
Augustine
calleth
all
the
Scriptures
,
c
Letters
or
Epistles
,
which
haue
come
to
vs
hither
,
de
illa
ci●●itate
vnde
peregrin●●ur
,
from
that
heauenly
e●tie
from
whence
we
are
yet
pilgrims
:
but
also
in
a
more
proper
and
vsuall
meaning
.
For
it
is
a
Letter
sent
of
one
friend
absent
from
an
other
;
euen
from
Iames
the
Apostle
,
to
d
the
twelue
Tribes
scattered
abroad
.
And
so
is
by
this
Tale
distinguished
from
the
historicall
,
Propheticall
,
and
Poeticall
bookes
of
the
holy
Scriptures
.
2.
It
is
a
Catholicke
;
Epistle
,
Catholicke
;
not
onely
because
the
Doctrine
,
contained
in
it
is
orthodoxall
(
in
which
sence
the
word
Catholicke
is
often
vsed
of
the
e
Fathers
:
)
no●
onely
because
the
vse
of
it
is
Catholicke
f
as
well
to
vs
as
to
those
to
whome
it
was
written
at
the
first
:
but
also
(
and
rather
)
because
it
is
not
directed
to
any
one
man
,
as
those
of
Paul
to
Timothie
,
Titus
,
and
Philemon
:
and
those
of
Iohn
to
the
Elect
Ladie
and
Gaim
;
no
not
onely
to
some
one
particular
Church
or
place
,
as
those
to
the
Romanes
,
Corinthians
,
Galatian●
,
and
the
rest
:
but
to
all
the
Iewes
dispersed
in
all
countries
of
the
world
g
:
as
hath
beene
before
our
time
well
obserued
.
Therefore
we
translate
it
,
The
generall
Epistle
:
not
as
h
fearing
or
abhorring
the
word
Catholicke
,
as
the
Rhemists
obiect
vnto
vs
:
but
as
desirous
to
expresse
best
the
meaning
of
the
word
,
as
our
learned
Fulke
the
〈◊〉
of
his
time
,
hath
answered
in
that
behalfe
.
3.
It
is
the
Epistle
of
S.
〈◊〉
.
The
name
of
the
Author
fitly
answereth
the
Argument
,
Iames
,
or
Iacob
,
signifieth
i
a
S●ppla●ter
.
And
it
was
giuen
at
the
first
,
as
other
names
commonly
were
k
●ratiane
,
from
a
speciall
occasion
.
l
Nec
taemen
absurdum
est
(
saith
S.
Cyril
)
vt
Iacob
〈…〉
supplaentator
,
id
est
,
qui
Supplantat
Sathanam
yet
may
euery
supplanter
or
vnderminer
be
called
a
Iacob
:
euen
he
that
supplanteth
and
vndermineth
Sathan
.
Now
,
this
Iames
the
Author
of
this
Epistle
,
is
a
notable
Supplanter
of
all
prophane
Esaus
:
which
bragge
of
the
Spirit
,
and
walke
in
the
〈◊〉
:
which
professe
Faith
,
and
neglect
workes
:
and
so
is
therein
a
very
pi●ner
to
vndermine
the
kingdome
of
the
Deuill
.
4.
It
is
the
Epistle
of
Iames
the
Apostle
.
So
the
best
Greeke
copies
have
it
.
And
those
which
〈◊〉
the
Gospels
and
Epistles
into
the
Syrian
language
,
immediatly
after
the
Apostles
times
,
m
Iacobum
Apostolum
agnoscunt
,
acknowledge
this
Iames
for
an
Apostle
.
And
so
Tremellius
translateth
it
from
the
Syriake
;
Epistola
Iaakub
.
Apostoli
.
The
Argument
which
Illirieus
alleadgeth
to
the
contrary
,
viz.
that
this
Iames
n
intituleth
himself
the
seruant
of
Christ
,
and
not
an
Apostle
;
which
he
would
not
haue
omitted
(
if
he
had
beene
an
Apostle
,
)
maioris
authoritatis
gratia
,
for
the
adding
of
authoritie
to
his
writing
;
is
(
as
a
number
of
his
positions
are
)
more
subtill
then
iudicious
.
For
Paul
omitteth
his
title
of
Apostleship
to
Philemon
.
So
doth
the
Author
of
the
Epistle
to
the
Hebrewes
:
and
both
Iohn
and
Iude.
in
their
Epistles
.
And
besides
,
that
is
not
nothing
which
Lyranus
alleadgeth
to
this
purpose
,
that
o
Iames
writing
to
the
bragging
Iewes
,
who
carried
themselues
so
high
aboue
the
Gentiles
;
to
induce
them
by
his
example
to
humilitie
,
non
nominat
se
Apostolum
,
quod
nomen
est
dignitutis
:
sed
servum
quod
nomen
est
subiectionis
:
he
intituleth
not
himselfe
an
Apostle
,
which
is
a
name
of
dignitie
,
but
the
seruant
of
Christ
,
which
is
a
name
of
subiection
.
Now
,
this
is
here
worth
the
noting
,
that
this
Epistle
being
written
by
Iames
and
Apostle
,
it
was
not
written
by
that
Iames
that
was
syrnamed
Oblias
,
whome
the
Apostles
Peter
,
Iames
,
and
Iohn
,
are
saide
to
haue
p
ordained
Bishop
of
Ierusalem
:
though
I
am
not
ignorant
that
q
Eusebius
,
and
those
that
follow
him
,
doe
so
conceiue
it
,
For
that
Iames
,
though
he
were
an
holy
and
worthie
disciple
(
as
out
of
Egesippys
and
Ios●phus
is
related
)
yet
was
he
but
a
disciple
,
and
none
of
the
twelue
that
were
named
Apostles
.
And
besides
that
,
it
is
to
me
a
great
reason
,
which
one
of
the
late
writers
hath
alleadged
in
this
case
;
r
that
to
write
a
Catholicke
Epistle
,
that
is
,
an
Epistle
common
to
many
churches
,
and
not
peculiar
to
any
one
,
vi●●tur
Apostolic●
〈…〉
seemeth
to
be
an
office
peculiar
to
an
Apostle
.
Beeing
an
Apostle
that
wrote
this
Epistle
,
it
must
needes
be
that
Iames
which
is
called
s
the
sonne
of
Alpheus
,
as
the
new
t
Interpreters
doe
conceiue
it
:
and
not
Iames
the
sonne
of
Zebede
,
who
was
put
to
death
by
u
Herod
anon
after
the
ascension
of
Christ.
For
this
Epistle
was
written
after
the
Gentiles
had
receiued
the
faith
;
as
appeareth
by
the
dispersion
of
the
Iewes
among
them
.
Therefore
was
the
Syrian
Interpreter
much
deceiued
,
who
ascribeth
this
Epistle
to
that
Iames
,
before
whome
our
Sauiour
was
transfigured
in
the
mount
.
For
he
was
the
brother
of
x
Iohn
,
and
so
the
sonne
of
Zebede
,
as
it
is
manifest
from
the
Scriptures
.
The
Authoritie
,
and
Authentitie
of
this
Epistle
hath
bin
much
questioned
in
the
Church
.
y
Origen
mentioneth
it
not
in
the
Catalogue
.
z
Eusebius
and
a
Hierome
affirme
,
that
many
in
ancient
time
did
not
receiue
it
.
Nicephorus
following
them
,
b
agreeth
with
them
all
▪
Caiet
a●e
,
Erasmus
,
Luther
,
Musculi●
,
and
some
others
;
haue
hardly
approoued
it
;
and
haue
witnessed
their
distrust
of
it
,
and
added
reasons
thereunto
.
But
that
worthie
Zanchius
hath
quite
broken
the
necke
of
the
controuersie
;
by
shewing
,
that
although
c
many
doubted
of
it
in
the
ancient
Churches
,
yet
it
was
neuer
questioned
of
all
;
nor
vtterly
reiected
of
any
.
For
indeede
d
Augustine
.
e
Cyprian
,
or
Ruffin●●
rather
,
f
Nazianze●e
,
and
others
,
doe
by
name
recite
it
among
the
Canonicall
Scriptures
.
And
the
reformed
Churches
at
this
day
doe
receiue
it
.
Among
the
rest
wee
of
the
Church
of
England
doe
not
onely
appro●ue
it
by
g
Subscription
,
but
also
ascribe
it
h
to
Iames
an
Apostle
.
Therefore
doe
both
i
Campian
,
and
k
Bell●rmine
vniustly
chalenge
vs
,
and
the
Protestants
in
this
behalfe
,
To
them
I
say
with
our
learned
Whitakers
,
l
Alios
lacessant
,
nobis
posthac
ne
molesti
sint
:
Let
them
chalenge
others
,
and
trouble
vs
no
more
.
For
we
without
scr●ple
,
and
exception
,
doe
generally
receiue
this
Epistle
for
a
part
of
the
holy
word
of
God.
The
Occasion
that
mooued
the
Apostle
to
write
,
was
not
the
m
error
of
onely
faith
vnto
iustification
,
as
the
Rhemists
would
implie
out
of
S.
Augustine
.
For
n
The
error
of
onely
faith
,
against
which
S.
Augustine
writeth
,
o
was
of
them
that
thought
the
profession
of
Christian
religion
(
how
wickedly
soeuer
a
man
liued
)
was
sufficient
to
saluation
.
Against
which
this
Epistle
,
and
others
were
written
.
Indeed
there
seeme
to
haue
beene
p
two
principall
occasions
,
that
procured
this
Epistle
.
The
one
,
the
fierie
persecution
of
the
Church
,
which
causeth
the
Apostle
q
more
then
once
to
inculcate
exhortation
vnto
patience
.
The
other
,
that
hypocrisie
which
raigned
in
many
:
r
For
there
were
many
that
professed
religion
,
which
in
word
were
Christians
;
but
not
in
life
and
manners
.
Such
as
Paul
prophecied
of
,
s
hauing
a
shew
of
godlinesse
,
but
denying
the
power
thereof
:
like
the
Church
of
Sardi
,
t
who
had
a
name
that
she
liued
,
but
was
dead
.
For
the
reformation
of
which
,
this
Epistle
is
thrapped
full
of
exhortations
vnto
all
good
workes
.
The
State
of
this
Epistle
is
almost
wholly
Doctrinall
.
u
Scripsit
eam
more
&
genere
docendi
:
and
teacheth
in
the
manner
of
Common
places
.
The
fift
common
place
(
following
that
memorable
B●za
,
who
hath
so
well
deserued
of
the
new
Testament
)
is
begunne
at
the
14.
verse
of
this
second
Chapter
.
There
the
Apostle
entreth
into
discourse
what
manner
of
faith
that
is
,
by
which
a
man
is
saued
,
and
sheweth
that
it
is
neither
an
hypocriticall
profession
,
and
ostentation
of
faith
,
where
it
is
not
in
truth
;
no
nor
euery
kind
of
true
faith
,
which
is
saith
indeed
,
that
is
able
to
iustifie
a
man
before
God
:
but
onely
such
a
kind
of
true
faith
,
as
is
fruitfull
in
good
workes
.
This
doctrine
the
Apostle
first
proposeth
by
way
of
Question
,
x
What
auaileth
it
,
my
brethr●n
,
if
a
man
say
hee
hath
faith
,
when
hee
hath
no
workes
,
can
the
faith
saue
him
?
that
is
,
can
such
a
kinde
of
faith
saue
him
?
As
if
hee
should
say
;
No
:
such
a
faith
as
hath
no
workes
,
cannot
saue
a
man
,
Secondly
,
he
openeth
and
illustrateth
the
truth
of
this
proposition
,
by
a
familiar
similitude
.
For
if
a
brother
or
sister
be
naked
and
destitute
of
daily
foode
,
And
one
of
you
say
vnto
them
,
depart
in
peace
,
warme
your selues
,
and
fill
your
bellies
,
notwithstanding
you
giue
not
them
those
things
which
are
needefull
to
the
bodie
:
what
helpeth
it
?
Euen
so
the
faith
,
if
it
haue
no
workes
,
is
dead
of
it selfe
.
The
meaning
is
:
Euen
as
good
and
charitable
words
profit
not
a
poore
man
,
if
we
doe
not
indeede
releiue
him
;
so
speaking
of
faith
,
and
professing
of
faith
,
will
not
saue
a
man
,
vnlesse
his
deedes
declare
that
hee
hath
saith
indeed
.
Thirdly
,
he
bringeth
in
a
true
beleeuer
,
whose
faith
is
fruitfull
,
chalenging
as
it
were
an
hypocriticall
professor
of
faith
to
declare
it
by
his
workes
;
Shew
mee
thy
faith
by
thy
workes
,
and
I
will
shew
thee
my
faith
by
my
workes
.
As
if
he
should
say
;
I
haue
faith
,
and
I
declare
it
by
my
deedes
:
if
thou
hast
faith
(
as
thou
braggest
)
shew
it
by
thy
deedes
also
.
Fourthly
,
he
sheweth
by
instance
and
example
,
that
not
the
shew
of
faith
,
no
nor
euery
kind
of
true
faith
is
able
to
saue
and
iustifie
before
God
:
As
to
beleeue
that
there
is
a
God
,
that
there
is
but
one
God
,
that
this
God
is
mercifull
,
iust
,
&c.
no
,
not
to
beleeue
all
that
to
be
true
which
is
written
of
God
in
the
Scriptures
,
is
sufficient
to
saluation
.
For
so
much
the
very
Deuills
of
hell
beleeue
,
and
yet
are
in
no
comfort
,
nor
hope
of
fauour
.
And
this
hee
laieth
downe
in
the
19.
verse
:
Thou
beleeuest
that
there
is
one
God
,
thou
doest
well
:
the
Deuills
also
beleeue
,
it
,
and
tremble
.
As
if
he
should
say
;
In
beleeuing
so
much
thou
doest
well
:
for
that
is
true
,
and
ought
to
be
beleeued
:
but
this
is
not
inough
,
nor
sufficient
.
If
it
were
,
then
the
Deuills
might
be
saued
;
for
they
beleeue
so
much
as
well
as
thou
.
But
they
beleeue
that
,
and
yet
tremble
,
so
thou
m●iest
beleeue
as
much
,
and
yet
be
damned
.
And
thus
I
am
come
to
the
words
of
my
Text
,
The
Deuills
beleeue
,
and
tremble
.
The
words
are
a
plaine
and
full
proposition
,
consisting
(
as
euery
proposition
doth
)
ex
subiecto
:
The
deuills
.
Et
ex
praedicato
duplici
;
beleeue
,
and
tremble
.
Of
the
Subiect
I
meane
not
to
speake
at
large
,
though
it
offereth
iust
occasion
to
intreat
of
the
names
,
of
the
nature
,
of
the
quaelities
,
and
of
the
number
of
Deuills
:
of
which
points
also
I
haue
had
many
meditations
:
But
by
discoursing
of
them
,
I
should
not
attaine
to
the
principall
ende
of
my
thoughts
.
I
will
therefore
deliuer
onely
so
much
of
them
,
as
maketh
to
the
opening
of
the
Text
,
and
that
euen
in
three
words
;
and
so
proceede
to
that
which
followeth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
It
is
necessarie
that
we
vnderstand
what
kinde
of
persons
or
creatures
the
Apostle
intendeth
in
this
word
:
and
the
more
,
because
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
hath
beene
vsed
in
diuers
significations
.
Therefore
thus
I
vnfold
it
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tertullian
,
y
Nescitis
geni●s
daemonas
dici
,
&
inde
diminutina
voce
,
daemonia
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
daemon
,
signifieth
properly
,
Deus
,
diuinus
,
sapi●ns
,
sciens
,
fortunatus
,
faelix
:
as
euery
meane
Scholler
that
hath
read
either
Greeke
Lexicons
,
or
Greek
Authors
easily
vnderstandeth
.
And
therefore
in
old
time
,
and
among
the
Heathen
,
Daemon
was
a
word
of
good
intendment
,
and
vsed
to
the
better
part
.
For
who
knoweth
not
this
distinction
betweene
Plato
and
Aristotle
,
that
the
one
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
yea
Plutarch
calleth
Plato
,
z
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
yet
X●lander
translateth
Diuinus
.
Homer
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
superexcellenci●
of
his
wit
and
knowledge
.
Homer
himselfe
calleth
all
his
gods
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
called
vniuersi
modereatorem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hesi●●
calleth
the
Worthies
of
the
golden
age
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lib●nius
extolleth
〈◊〉
after
his
death
,
a
ô
〈…〉
The
Athenians
say
of
Paul
,
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Beza
transl●●eth
,
b
Asette●
forth
,
〈…〉
of
new
gods
.
Thus
hath
the
word
beene
vsed
.
But
now
,
d
Post
Christum
n●tum
,
nomen
d●m●●is
suspectum
fuit
,
&
●di●sum
tanquam
rei
maleficae
atque
impr●bae
:
Euer
since
Christs
time
,
the
name
of
Daemon
hath
beene
suspitious
,
and
odious
,
as
the
title
,
or
note
of
some
euill
and
wicked
thing
.
Augustine
saith
,
that
e
in
the
Scriptures
,
we
haue
Angels
good
and
bad
:
●●●quam
verò
bon●s
d●mones
legimus
;
but
neuer
any
good
Deuils
:
Sed
vbicunque
ill●rum
literarum
hoc
nomen
posit●●
reperitur
,
●i●e
d●mones
,
●i●e
d●monia
dicuntur
,
non
niss
maligni
significa●ntur
spiritus
.
But
Daemones
euer
signifie
the
wicked
Spirits
.
Of
that
I
might
giue
infinite
instances
.
Read
Matth.
7.
22.
Matth.
8.
28.
31.
Matth.
9.
33.
and
other
places
,
too
long
to
recite
.
Therefore
must
Iohannes
Eud●mon
lately
come
from
Rome
flie
to
the
Popes
omnipotencie
for
the
Canonizing
of
his
name
.
For
nor
Scriptures
,
nor
Fathers
allow
any
good
Deuills
,
now
to
be
named
in
the
Church
of
God.
No
:
wicked
men
euer
take
it
in
the
worse
part
.
The
Iewes
obiect
it
to
Christ
in
disgrace
,
f
daemonium
habes
,
thou
hast
a
deuill
:
g
etiam
vulgus
indoctum
in
vs●●
maled●ctis
frequentat
,
saith
Tertullian
.
The
ignorant
people
vse
it
only
to
cursing
and
banning
:
The
Deuill
is
on
thee
,
the
Deuil
take
thee
,
&c.
No
,
h
there
is
none
so
learned
,
and
in
learning
so
well
vnderstanding
what
signification
Daemon
hath
in
it selfe
,
and
hath
borne
in
former
times
,
which
dareth
now
say
by
way
of
commendation
to
his
seruant
,
Daemonem
habes
,
Thou
hast
a
deuill
;
Sed
●●ilibet
hoc
voluerit
dicere
,
non
se
aliter
accipi
,
quam
maledice●e
voluisse
dubitare
non
possit
:
But
when
soeuer
he
vseth
it
,
he
can
not
doubt
but
to
be
conceiued
as
one
that
meant
to
reuile
him
to
whome
he
speaketh
.
So
then
,
gather
from
hence
,
of
what
kind
of
persons
Iames
intendeth
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
not
of
the
Heathen
gods
,
not
of
the
wise
Philosophers
,
not
of
the
valiant
Worthies
;
to
whome
former
ages
ascribed
that
name
:
but
of
the
wicked
Angels
,
which
i
stoode
not
in
the
truth
,
k
which
kept
●ot
their
beginning
:
those
same
Aposta●a
angeli
,
which
(
as
Cyprian
speaketh
)
l
ad
terrena
contagia
de●oluti
,
è
coelesti
vigore
recesserunt
,
which
turning
themselues
to
earthly
corruption
,
lost
that
heauenly
excellencie
,
wherein
they
were
created
.
Of
these
S.
Iames
h●re
speaketh
,
and
saith
,
that
They
beleeue
,
and
tremble
.
Of
these
Deuills
or
wicked
Angels
,
the
Apostle
here
auerreth
two
things
;
the
first
,
that
They
beleeue
▪
the
second
,
that
they
tremble
.
1.
They
beleeue
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
verb
vsed
in
the
Original
hath
diuers
significations
,
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
know
to
whome
I
haue
trusted
.
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
R●lie
not
vpon
the
people
.
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
committed
not
himselfe
to
them
.
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
prooue
or
confirme
all
things
▪
But
most
commonly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
signifieth
in
the
Scriptures
,
to
beleeue
,
to
assent
vnto
,
to
be
perswaded
of
As
,
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
with
the
heart
we
beleeue
vnto
righteousnes
▪
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Abraham
beleeued
God
▪
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
In
part
I
beleeue
it
to
be
true
.
And
so
m●st
it
of
necessitie
be
taken
in
this
place
,
the
whole
drift
of
the
Apostle
beeing
here
to
intreat
of
true
and
false
faith
and
beleefe
.
So
the
meaning
shortly
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
the
Deuills
;
that
is
to
say
,
the
euill
Angels
and
damned
Spirits
,
doe
beleeue
,
that
is
,
are
perswaded
,
and
in
their
pers●asion
,
doe
assent
to
many
things
to
be
true
.
And
this
may
●ppeare
by
diuers
reasons
.
1.
t
Omnia
quae
credimus
,
vel
visu
credimus
;
vel
auditu
,
saith
Saint
Ambros●●
All
our
beleefe
ariseth
either
from
sight
,
or
hearing
.
Now
the
Deuills
can
not
〈◊〉
see
much
,
partly
by
that
eminencie
of
place
,
u
beeing
seated
in
the
aire
,
from
whence
as
from
a
watch
tower
they
look
down
round
about
them
:
partly
by
their
x
wand●ing
vp
and
downe
the
world
〈◊〉
so
great
〈◊〉
,
y
as
no
man
▪
no
beast
,
no
〈…〉
z
〈…〉
●les
est
,
saith
T●rt●●lian
.
Hoc
Angeli
&
dae●●●e●
.
All
Spirits
both
Angels
and
deuills
are
like
a
flying
bird
.
Igit●r
momento
vbique
sunt
.
Totus
orbis
illis
locus
vnus
est
.
They
are
here
and
there
and
euery
where
in
a
moment
,
all
the
world
is
vnto
them
as
one
certaine
place
.
Not
by
vbiquitie
,
filling
all
places
at
once
,
but
by
Cel●riti●
,
moouing
to
a
thousand
places
in
the
turning
of
a
hand
.
And
therefore
if
that
be
true
of
Augustine
,
a
Dicuntur
credi
qu●●
videntur
:
sicut
dicit
vn●●quisque
aculis
suis
se
cr●dere
.
Things
that
are
seene
are
said
to
be
beleeued
:
as
euery
man
saith
,
hee
will
beleeue
his
〈◊〉
eyes
:
then
the
Deuils
seeing
so
much
,
●●ust
needs
also
beleeue
much
,
and
be
perswaded
of
the
truth
of
much
:
according
to
this
here
of
S.
Iames
,
The
Deuils
doe
beleeue
.
2.
As
the
Deuills
see
much
,
so
also
they
●eare
exceeding
much
.
Now
b
Fides
est
assenti●i
〈◊〉
,
to
approoue
for
truth
what
we
●eare
another
man
speake
,
this
is
beleefe
.
The
Deuills
then
heare
God
himselfe
speake
much
,
when
they
stand
c
before
him
.
And
all
that
they
cannot
but
beleeue
to
be
true
,
because
they
know
that
.
d
God●
〈◊〉
li●
.
e
Dicta
Iehoue
▪
dicta
p●●a
.
They
he●●e
the
good
Angels
speake
much
,
when
they
come
among
them
,
and
all
tha●
also
they
,
cannot
but
beleeue
to
be
true
.
For
they
know
that
the
holy
Angels
are
established
in
the
state
of
grace
:
f
Angeli
〈◊〉
sun●
〈…〉
gràti●
:
and
so
cannot
fall
by
lying
,
and
that
they
were
euen
from
the
beginning
g
supported
of
the
holy
Ghost
,
ne
à
veritat●
〈…〉
;
that
their
will
should
neuer
decline
from
the
●ruth
.
Againe
,
they
h●are
much
spoken
from
the
〈◊〉
of
God
,
and
all
that
also
they
〈◊〉
but
beleeue
to
●e
true
.
For
they
know
that
the
〈◊〉
of
God
,
is
h
〈◊〉
veritatis
,
the
word
of
〈◊〉
.
i
〈…〉
God
is
the
teacher
of
truth
:
and
●hereis
〈…〉
,
because
the
Deuills
haue
beheld
in
the
doing
,
therefore
they
cannot
but
beleeue
them
to
be
true
in
the
relating
.
The
Deuills
therefore
doe
most
certainely
beleeue
.
3.
From
seeing
much
,
and
hearing
much
,
and
obseruing
much
,
ariseth
their
abundant
,
and
in
a
manner
their
in●inite
knowledge
.
And
that
not
onely
about
all
kind
of
creatures
and
secrets
of
nature
:
but
also
concerning
God
himselfe
,
and
his
diuine
mysteries
.
For
;
first
,
They
know
there
is
a
God
:
k
Dae●o●es
Deum
,
&
Pagani
credunt
:
Deuils
and
Infidels
acknowledge
so
much
.
2.
They
know
there
is
but
one
God.
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
One
God
of
himselfe
:
One
God
in
all
.
3.
They
know
this
God
,
to
be
such
a
one
as
he
is
:
for
they
call
him
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
most
high
,
or
almightie
God.
4.
They
know
that
in
this
one
God
,
there
are
three
distinct
persons
.
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
5.
They
knowe
Christ
;
o
Iesus
I
know
.
6.
They
know
p
Christ
to
be
the
Sonne
of
God.
7.
Yea
,
to
be
God
himselfe
.
q
O
lign●●m
f●●lix
in
quo
Deus
ipse
pependi●
.
A
verse
ascribed
to
one
of
the
Sybills
by
the
Gen●iles
of
whom
S.
Augustine
said
,
they
were
r
prophet●●
non
●psius
,
none
of
Gods
Prophets
.
8.
They
know
the
Scriptures
,
for
s
they
alleadge
them
to
Christ
:
and
Anthonie
the
Eremite
t
often
heard
them
sing
,
&
impuro
o●e
sacrae
scriptu●a●
rum
eloquiae
meditari
;
and
with
their
v●cleane
mouthes
▪
talke
and
conferre
of
the
holy
Scripture●
.
9.
They
know
the
Gospell
,
and
the
nature
thereof
:
for
they
call
it
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
way
to
saluation
.
10.
They
know
many
things
to
come
,
either
as
they
are
reuealed
vnto
them
of
God
:
or
as
they
foresee
the
effects
in
their
causes
.
For
they
foretold
the
x
death
of
Saul
:
and
the
ouerthrow
of
the
y
Idols
temples
in
Egypt
and
Alexandria
.
11.
Yea
many
times
they
discerne
the
secret
motions
,
thoughts
,
and
affections
in
the
heart
:
z
ex
signis
in
corpore
illos
sequentibus
:
so
farre
as
they
make
impressions
in
the
bodie
,
and
bewraied
by
●he
passions
thereof
.
And
therefore
of
their
abundant
knowledge
is
it
that
they
take
this
name
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
full
of
skill
,
full
of
learning
,
full
of
knowledge
.
Now
then
the
Deuills
knowing
so
much
of
God
,
of
Christ
,
of
the
Scriptures
,
of
the
Gospel
,
of
things
pre●ent
,
of
things
passed
,
of
things
to
come
,
of
open
actions
,
of
priuate
thoughts
,
and
so
forth
;
how
can
it
be
but
they
must
also
beleeue
exceeding
much
?
For
,
b
Fides
est
cognitio
eademque
certi●●ima
:
faith
is
knowledge
,
and
a
most
certaine
kind
of
knowledge
:
yea
and
that
euen
in
the
iudgement
of
the
great
Schoolman
,
c
in
quantum
intellectu●
determinatur
per
fidem
ad
aliquod
cognoscibile
.
Therefore
Peter
Martyr
expoundeth
these
words
of
S.
Iames
,
of
the
Deuills
knowledge
,
d
Credere
posuit
▪
pr●●●sse
:
The
deuills
beleeue
;
that
is
,
the
deuills
doe
know
,
that
there
is
one
God
,
&c.
But
the
Conclusion
is
▪
if
beleeuing
●e
here
put
for
knowing
,
yea
if
beleef●
it selfe
be
knowledge
,
and
then
the
deuills
know
so
much
▪
as
hath
beene
before
declared
;
it
must
needs
be
out
of
question
vnto
vs
,
that
S.
Iames
speaketh
truly
,
The
Deuills
〈◊〉
.
〈◊〉
the
Doctrine
is
cleere
:
descend
〈◊〉
to
Vse
●nd
Application
.
Now
the
vser
of
this
Doctrine
are
manifold
.
1.
S.
Iames
here
in
the
word
of
an
Apostle
,
affirmeth
plainly
and
directly
,
that
The
deuills
beleeue
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
is
sufficien●
〈…〉
needlesse
,
and
friuolous
for
School●●●●
so
long
after
to
enquire
,
e
vtr●●s
in
〈◊〉
●it
fides
,
whither
the
Deuills
haue
faith
or
no
?
And
yet
a
thousand
and
a
thousand
such
Questions
they
mooue
:
of
which
a
man
may
say
,
with
the
Disciples
in
the
Gospel
,
f
Ad
quid
hae●perdi●io
?
To
what
ende
serueth
such
wa●t
of
time
and
labour
?
A
right
learned
,
graue
,
and
godly
Diuine
,
and
a
man
of
famous
memorie
,
gaue
this
censure
of
them
in
my
hearing
.
He
saide
,
o
they
had
plus
argutiarum
,
quàm
doctrinae
,
plus
doctrinae
,
quàm
vsus
:
a
goodly
kind
of
learning
forsooth
;
that
whetteth
the
wit
with
quaint
deuises
,
and
filleth
the
head
with
nice
distinctions
:
with
which
when
a
man
hath
stuffed
his
note
books
,
they
are
like
the
Staphylodendron
p
that
Plinie
writeth
of
,
whose
wood
is
faire
and
white
like
the
maple
,
whose
leaues
are
broad
and
beutifull
,
whose
fruit
is
coddes
with
nu●ts
sweet
as
the
filberd
:
and
yet
Dodoneus
saith
of
it
,
that
it
is
good
for
nothing
.
I
would
therefore
intreat
and
perswade
all
young
Diuines
,
to
beginne
their
race
with
trauersing
the
worthie
writings
of
Luther
,
Melancthon
,
Calvin
,
Beza
,
Zanchius
,
Musculus
,
and
the
like
,
(
bookes
some
thirtie
or
fourtie
yeares
agoe
in
the
onely
request
)
and
of
them
to
take
their
chiefe
repast
:
vsing
only
the
other
like
sweet
meats
after
a
feast
,
rather
to
close
the
stomacke
,
and
to
delight
with
varietie
,
then
to
satisfie
the
appetite
,
or
to
support
nature
.
For
my
part
,
I
refuse
not
wholly
to
vse
them
,
as
will
appeare
by
this
Treatise
:
but
in
many
cases
,
(
as
namely
in
this
of
the
Deuills
beleeuing
,
)
I
hold
both
their
Obiections
and
Solutions
so
needeles
and
friuolous
,
as
I
doe
not
vouchsafe
them
so
much
as
a
bare
relation
.
This
may
suffice
the
bodie
of
this
Auditorie
;
that
the
Apostle
here
affirmeth
,
and
reason
from
the
Scriptures
confirmeth
the
same
,
that
there
is
faith
and
beleefe
,
euen
in
the
Deuills
.
Secondly
,
this
sheweth
that
the
very
Deuils
of
hell
haue
some
thing
in
them
that
is
good
.
For
they
beleeue
.
Now
true
and
right
beleefe
,
is
of
it selfe
the
good
gift
of
God.
Indeed
the
Deuills
as
bad
as
they
are
,
haue
in
them
many
good
parts
,
For
1.
their
naturall
substance
is
good
:
it
is
the
creature
of
God
,
and
r
all
that
God
made
,
was
exceeding
good
.
2.
Their
naturall
qualities
are
good
,
their
knowledge
,
their
vnderstanding
,
their
wisedome
,
their
immortalitie
,
their
inuisibilitie
,
their
agilitie
,
and
the
like
,
are
all
good
properties
in
themselues
.
3.
They
often
speake
that
which
is
good
.
As
when
they
professed
s
Christ
to
be
the
Sonne
of
God
,
and
Paul
and
Barnabas
t
to
be
the
seruants
of
God.
For
all
truth
hath
correspondencie
to
God
,
the
fountaine
and
rule
of
truth
.
4.
Many
times
they
doe
that
which
is
good
in
it selfe
.
As
when
by
Coniurers
they
fetch
home
stolne
goods
to
the
right
owners
;
or
by
Witches
doe
cure
and
heale
desperate
diseases
.
My selfe
did
once
know
u
an
aged
and
impotent
woman
,
so
silly
as
she
was
not
able
to
giue
any
reasonable
account
of
her
faith
,
and
therefore
no
likelihood
that
she
should
be
indued
with
a
miraculous
faith
:
who
notwithstanding
only
with
a
cleane
linnen
cloath
,
and
a
short
praier
in
the
forme
of
a
●iming
spell
,
by
blessing
the
sore
part
,
cured
manifold
diseases
,
creeples
,
lazers
,
vlcers
,
fistulaes
,
nu●●es
,
lamene●
,
and
what
not
?
The
whole
countrie
sought
to
her
as
a
pettie
God
:
but
I
verily
beleeue
,
that
though
the
cures
were
temporarily
good
to
those
that
enioyed
thē
,
yet
they
were
all
wrought
by
the
power
of
the
Deuill
.
Neither
may
that
seeme
strange
to
any
that
readeth
in
the
Scriptures
,
that
x
Pharao●s
Inchanters
imitated
Moses
:
that
y
wicked
men
doe
many
great
workes
:
that
z
Heretiques
to
confirme
their
doctrine
,
haue
raised
the
dead
,
healed
the
sicke
,
foretold
things
to
come
:
that
a
men
by
inchantments
haue
cast
out
deuils
:
yea
,
that
vnbeleeuing
Iewes
b
by
calling
vpon
the
name
of
our
Lord
,
haue
cha●ed
away
Deuils
:
that
the
c
second
beast
which
came
out
of
the
earth
(
the
liuely
image
of
Papacie
,
)
did
great
wonders
,
so
that
hee
made
fire
to
come
downe
from
heauen
:
and
a
thousand
such
instances
in
diuine
,
and
humane
Writers
.
But
to
returne
to
my
purpose
.
Among
other
good
parts
in
the
Deuils
,
this
their
beleefe
is
good
.
For
d
faith
in
the
wicked
,
donum
Dei
dici
potest
;
saith
the
great
Master
of
the
Sentences
.
And
Bellarmine
himselfe
confesseth
,
that
e
both
the
faith
of
the
wicked
,
and
of
the
Deuils
,
est
recta
&
vera
fides
exparte
obiecti
,
●s
true
and
right
faith
in
respect
of
the
obiect
,
which
it
apprehendeth
.
Yea
S.
Augustine
comparing
Peters
confession
in
the
16.
of
Matthew
,
f
Thou
art
the
Christ
,
the
Sonne
of
the
liuing
God
,
with
the
confession
of
the
Deuill
in
the
1.
of
Marke
,
g
I
know
thee
what
thou
art
,
euen
that
holy
one
of
God
:
saith
,
that
h
though
Peter
was
commended
,
and
the
Deuil
cast
out
speaking
the
same
thing
,
and
so
the
same
confession
was
beneficiall
to
the
one
,
and
destruction
to
the
other
;
In
vtrisque
tamen
non
falsa
,
sed
vera
;
non
neganda
,
sed
agnoseend●●
;
non
detestanda
,
sed
approband●
est
:
that
is
,
yet
in
both
of
them
it
was
not
false
,
but
true
;
not
to
be
denied
,
but
to
be
acknowledged
;
not
to
be
detested
,
but
approoued
.
Yea
,
and
lastly
,
the
very
drift
of
S.
Iames
in
this
place
implieth
that
the
faith
in
the
Deuills
is
good
,
and
right
,
and
true
.
For
hee
will
prooue
that
an
imaginarie
,
titularie
,
and
pretensed
faith
,
cannot
saue
;
by
an
argument
à
maiori
:
for
so
much
as
there
is
some
kind
of
faith
,
which
is
true
,
and
right
in
it selfe
,
and
yet
that
will
not
bring
to
saluation
;
which
he
instanceth
presently
by
that
faith
which
is
in
the
Deuills
,
as
hath
beene
before
declared
.
Now
that
we
may
applie
all
this
to
our
vse
.
As
it
is
with
the
Deuils
,
so
is
it
in
this
case
with
all
Deuillish
men
.
No
man
so
wicked
,
nor
so
very
a
Deuil
incarnate
,
but
that
besides
the
common
gifts
of
nature
,
as
strength
,
shape
,
limmes
,
sence
,
reason
,
and
such
like
,
(
which
all
are
good
parts
in
themselues
)
hee
hath
also
many
times
,
i
speciales
dei
gratias
,
(
as
M.
Ca●vin
da●eth
to
call
them
)
some
speciall
graces
of
God
;
quas
variè
&
adcertum
modum
prophanis
alioqui
hominibus
dispe●sat
;
which
in
diuerse
sorts
,
and
certaine
measure
,
hee
dispenseth
to
men
otherwise
meerely
prophane
,
and
voide
of
all
goodnes
,
and
religion
.
As
for
example
:
k
Esau
had
a
certaine
extraordinarie
cunning
and
dexteritie
in
his
game
.
l
Balaam
had
a
mightie
gift
of
prophecie
.
m
Saul
had
another
heart
giuen
him
fit
for
gouernment
,
and
to
goe
in
and
out
wisely
,
and
couragiously
before
the
people
.
n
Achit●phel
counsell●
as
an
Oracle
in
his
time
.
o
Iudas
had
power
to
preach
,
and
to
doe
miracles
.
And
yet
Esau
was
a
p
prophane
person
.
q
Balaam
loued
the
wages
of
iniquitie
.
r
Saul
was
depriued
of
the
spirit
of
God.
s
Achitophel
hanged
himselfe
.
And
t
Iudas
was
a
Deuil
.
u
Baptisme
(
saith
S.
Augustine
)
is
the
gift
of
God
:
But
,
habent
illam
boni
,
&
mali
:
Euill
men
are
baptised
also
▪
for
so
was
x
Simon
Magus
.
Prophecie
is
a
y
gift
of
the
Spirit
:
yet
,
Propheta●●t
Saul
iniqu●s
,
saith
S.
Augustine
in
the
same
place
;
z
Saul
also
was
among
the
Prophets
.
At
length
hee
addeth
,
Numquid
dicuntur
credere
soli
boni
?
And
as
touching
faith
:
Are
only
good
said
in
the
Scriptures
to
beleeue
?
&
demones
credunt
,
&
contr●miscu●t
.
No
:
wicked
men
are
said
to
a
beleeue
also
:
yea
,
The
deuils
beleeue
and
tremble
.
So
farre
S.
Augustine
.
Now
to
come
home
to
our selues
.
Hee
that
will
cast
his
eies
vp
and
downe
in
the
world
,
shall
he
not
see
a
good
Statesman
,
and
yet
a
meere
Atheist
?
A
deepe
Diuine
;
and
worldly
minded
?
An
expert
Lawyer
,
and
yet
a
corrupt
Iudge
?
An
experienced
Phisitian
;
and
yet
a
daily
Tobacconist
?
A
faire
Marchant
,
and
yet
a
very
merchant
?
A
Beleeuer
,
and
yet
a
deuill
?
Chrysostome
in
one
of
his
Sermons
,
which
he
intituleth
in
the
commendation
of
Dauids
Psalmes
,
hath
this
notable
,
but
fearefull
speeck
:
b
Qui
volens
delinquit
,
vel
spontè
furit
,
daemon
est
:
Hee
that
willingly
sinneth
,
(
that
is
to
say
with
greedinesse
:
for
I
dare
not
vnderstand
him
of
euery
voluntarie
trespasse
)
and
furiously
rush●●h
into
it
,
(
like
a
bard
●orse
into
the
battaile
)
he
is
no
better
then
a
deuill
in
the
shape
of
a
man
,
or
no
better
then
a
man
,
in
the
nature
of
a
Deuil
.
A
terrible
censure
,
giuen
vpon
all
our
carnall
Liberti●es
,
Atheists
,
blasphemers
,
common
drunkards
,
daily
whoremasters
,
continuall
●surers
,
and
oppressors
,
and
their
like
▪
which
were
created
to
the
image
of
God
,
but
liue
in
the
likenes
of
the
Deuill
:
which
professe
to
beleeue
as
the
righteous
,
but
goe
no
further
then
the
wicked
:
good
parts
they
may
haue
,
so
hath
the
Deuill
,
yet
good
men
they
are
not
,
nor
in
more
assurance
of
saluation
then
are
the
damned
deuils
of
hell
.
And
all
this
must
teach
vs
,
not
to
content
our selues
with
ordinarie
gifts
of
nature
,
which
are
common
with
vs
,
to
the
deuills
;
no
nor
with
some
extraordinarie
grace
,
by
which
euen
wicked
men
are
sometimes
fitted
to
particular
workes
,
or
speciall
callings
.
But
let
vs
labour
to
turne
truly
vnto
God
by
repentance
,
which
the
deuills
can
not
doe
:
to
be
engrafted
into
Christ
by
faith
,
which
the
deuils
cannot
be
:
and
to
possesse
the
spirit
of
sanctification
,
which
the
deuils
cannot
haue
.
So
shall
we
resemble
the
blessed
Angels
in
goodnes
,
and
be
partakers
of
their
glorie
in
the
heauens
.
3.
The
Deuils
beleeue
.
What
?
that
there
is
one
God.
So
S.
Iames
saith
in
this
place
:
and
much
more
they
beleeue
,
as
hath
beene
before
declared
.
A
notable
Item
for
Atheists
,
which
neither
beleeue
there
is
a
God
,
nor
a
Christ
,
nor
a
Deuill
,
nor
an
hell
,
nor
an
heauen
,
nor
any
thing
else
belonging
to
deuout
religion
.
c
The
foole
hath
said
in
his
heart
,
there
is
no
God.
O
damned
crue
of
cursed
men
;
worse
in
this
behalfe
then
the
very
Deuils
of
hell
:
d
Qui
non
credunt
pei●res
sunt
,
quam
daemones
,
&
tardiores
quam
daemones
,
saith
Augustine
:
They
that
beleeue
not
these
things
,
are
worser
and
duller
then
the
Deuills
,
euen
in
naturall
sence
and
vnderstanding
.
And
yet
we
may
say
of
our
times
,
as
Ar●obius
spake
of
his
:
e
Audiuimus
quosdam
Philosophandi
studi●
deditos
,
par●im
vllam
negare
esse
vim
diuinam
,
partim
an
sit
quotidi●
quaerere
:
We
haue
heard
it
reported
,
(
and
I
would
it
were
not
true
)
that
some
,
if
not
schollers
,
giuen
to
the
studie
of
Philosophie
,
yea
Knights
,
Gentlemen
,
and
others
leaning
too
much
to
wit
,
and
reason
;
haue
partly
denied
statly
that
there
is
any
diuine
power
,
and
partly
are
yet
sifting
,
and
disputing
whether
there
be
or
no.
Some
haue
not
feared
to
make
report
of
Schools
of
Atheisme
among
vs
,
and
I
will
report
an
example
sounding
shreudly
thereunto
.
A
reuerend
and
auncient
Preacher
,
who
liued
,
and
died
not
long
since
in
this
honourable
Citie
,
a
man
whose
goodnesse
,
and
conscience
I
well
knew
to
be
such
,
as
hee
would
commit
willingly
no
fable
vnto
writing
,
reporteth
this
historie
of
an
Atheist
in
England
:
f
A
young
man
a
Papist
not
satisfied
with
the
course
of
life
which
he
found
among
men
of
that
religion
;
declined
from
them
to
the
Protestants
.
Not
contented
with
their
conuersation
neither
,
he
diuerted
from
them
to
the
Familists
.
There
hee
rested
himselfe
,
and
found
satisfaction
.
The
first
principle
which
they
taught
him
,
was
this
,
that
there
was
no
God.
As
indeed
the
villanies
and
abhominations
of
the
Familists
beeing
such
,
as
are
reported
,
they
had
need
feare
vp
their
consciences
,
before
they
attempt
them
,
and
da●me
vp
their
naturall
light
,
perswading
themselues
that
there
is
no
God
to
see
them
,
nor
Iustice
in
God
to
be
auenged
of
them
:
well
:
this
youth
vpon
this
perswasion
,
fell
to
a
loose
life
,
and
at
length
stole
an
horse
,
for
which
he
was
apprehended
,
conuicted
,
condemned
,
and
ledde
to
execution
:
when
hee
was
readie
to
be
turned
off
,
hee
desired
the
ladder
to
be
staied
,
and
vttered
these
words
:
Well
,
say
all
what
they
will
,
surely
there
is
a
God
:
and
this
God
is
louing
to
his
freinds
,
and
terrible
to
his
enemies
.
Now
turne
mee
off
.
O
invincible
testimonie
of
conscience
,
and
ô
the
mightie
hand
of
the
highest
God!
that
is
able
to
draw
forth
testimonie
to
himselfe
from
his
most
professed
enemies
.
When
Seneca
disswaded
Nero
from
his
villanie
,
and
exhorted
him
so
to
deale
,
and
so
to
carrie
himselfe
,
g
vt
facta
superi
semper
comprobent
sua
;
that
the
Gods
aboue
might
approoue
and
accept
his
doings
:
Nero
answered
like
a
dogged
Atheist
;
stulte
,
verebor
esse
cum
faciam
Deos
?
doting
Philosopher
,
(
quoth
hee
)
when
I
goe
about
mine
odious
designes
(
the
polluting
of
my selfe
,
the
defiling
of
my
kinred
,
the
ripping
of
my
mother
,
the
murdering
of
my
nobles
,
the
fiering
of
my
imperiall
Citie
,
&c.
)
shall
I
then
stand
fearing
or
imagining
that
there
are
any
Gods
?
And
what
shall
we
say
to
hainous
malefactours
,
that
attempt
,
and
effect
robberies
,
slaughters
,
poisonings
,
murdering
of
Kings
,
blowing
vp
of
Parliaments
,
supplanting
of
Christian
states
,
(
in
which
kinds
our
bloodie
Papists
of
late
yeares
haue
excelled
:
)
doe
they
not
say
for
the
time
with
Nero
,
verebor
esse
cum
faciam
Deos
?
If
they
did
not
:
a
man
would
wonder
that
the
very
remembrance
of
the
name
of
God
should
not
terrifie
them
from
so
heighnous
impietie
.
I
conclude
this
point
with
that
of
Augustine
,
h
Vinam
sicut
daemones
iudicem
,
sic
homines
agnoscerent
saluatorem
:
My
praier
shall
be
for
this
godlesse
crue
,
that
as
the
Deuills
acknowledge
Christ
for
their
Iudge
,
so
God
would
vouchsafe
to
turne
their
hearts
,
that
they
may
acknowledge
him
,
and
embrace
him
for
their
Sauiour
.
Hitherto
I
haue
spoken
of
the
Deuills
faith
,
now
it
followeth
to
speake
of
their
feare
.
The
Apostle
here
saith
,
that
They
tremble
.
The
old
Latine
translateth
it
,
contremiscunt
.
Beza
,
horrescunt
.
Castalio
,
horrent
.
Hemingius
,
exhorrescunt
.
All
in
effect
to
one
purpose
.
The
Greeke
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
they
that
haue
trauailed
in
the
Greeke
tongue
,
ascribe
most
properly
to
the
roaring
of
the
sea
.
For
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
maris
agitatio
.
From
thence
it
is
translated
k
to
the
hideous
clashing
of
armour
in
the
battell
;
and
some
other
things
too
long
,
and
not
very
needefull
to
rehearse
.
The
word
seemeth
to
implie
an
extreame
feare
,
which
causeth
not
onely
trembling
,
but
also
a
roating
,
or
shriking
out
.
As
those
are
woont
to
doe
that
are
in
extremitie
of
this
affection
.
l
The
Iaylor
came
trembling
into
Paul
and
Sylas
,
when
the
earth
was
shaken
,
and
the
prison
doores
were
opened
.
And
the
m
Disciples
cried
out
for
feare
,
when
they
had
thought
they
had
seene
a
spirit
walking
on
the
waters
.
And
n
Plutarch
sheweth
the
reason
why
in
nature
men
in
their
feare
doe
tremere
,
&
horrere
.
The
one
,
because
the
spirits
gathered
and
stirred
together
,
doe
smite
the
bodie
,
and
so
make
it
to
shake
,
and
tremble
.
The
other
,
because
hu●●ore
dens●to
pils
pressi
eriguntur
:
the
hai●es
beeing
thrust
forward
with
the
thickned
humours
of
the
bodie
,
they
stand
right
vp
with
feare
.
As
the
wild
boare
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
setis
horreseere
.
So
the
word
implieth
,
that
feare
in
the
Deuills
is
so
extreame
,
as
it
maketh
them
to
quake
,
yea
to
roare
ou●
in
passion
.
And
indeede
it
can
not
be
but
the
Deuills
must
feare
exceedingly
.
For
,
1.
The
best
men
,
yea
the
best
Angels
can
not
but
feare
,
when
God
draweth
neere
to
them
,
or
they
draw
neere
to
God.
o
Moses
trembled
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
dur●t
not
behold
when
God
p
appeared
vnto
him
in
the
fie●ie
bush
;
yea
he
hid
his
face
,
for
he
was
afraid
to
looke
vpon
God.
And
the
Seraphims
q
couer
their
faces
with
two
of
their
wings●
r
not
beeing
able
to
beare
the
brightnes
of
the
glorie
of
God
,
no
more
then
we
are
able
to
looke
vpon
the
sunne
.
Now
if
godly
men
,
and
holy
Angels
,
appeare
not
before
the
presence
of
the
glorious
God
,
without
feare
,
and
abashment
;
how
much
lesse
then
the
Deuill
,
who
is
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
euill
one
?
So
called
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
is
apex
iniquitatis
,
the
height
,
depth
,
the
summe
,
the
fulnes
,
the
beginner
,
the
finisher
of
all
iniquitie
.
2.
The
conscience
of
sinne
alone
is
able
to
make
any
creature
to
tremble
.
It
is
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
Plutarch
speaketh
)
like
and
vlcer
or
wound
in
the
flesh
,
leauing
behinde
it
sorrow
or
griefe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
euer
goaring
,
and
euer
pricking
the
minde
.
Et
caeco
verbere
plectit
.
x
Adam
feared
so
soone
as
euer
he
had
sinned
.
How
much
more
then
must
the
Deuill
needes
feare
,
that
besides
his
first
fall
,
hath
heaped
vp
sinne
to
sinne
,
y
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
beginning
of
the
world
?
yea
,
and
that
in
an
high
degree
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beeing
a
murderer
from
the
beginning
,
yea
and
that
not
of
bodies
onely
,
but
of
soules
also
:
how
much
more
,
I
say
,
must
the
touch
of
his
sinne
make
him
to
tremble
before
the
presence
of
God.
3.
A
malefactor
condemned
,
and
adiudged
to
death
,
can
not
but
liue
in
continuall
feare
,
expecting
hourely
his
shamefull
and
painfull
execution
.
For
z
death
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Philosopher
speaketh
,
of
all
things
the
most
fearefull
.
And
then
,
a
Nulla
mor●
inquietior
est
,
quam
quae
statim
tota
est
,
saith
Quintilian
:
The
heauiest
death
is
that
,
which
commeth
with
all
his
weight
at
once
:
such
as
is
the
execution
of
the
malefactour
.
Now
this
is
the
present
estate
of
the
Deuills
.
They
are
alreadie
b
cast
downe
to
hell
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
they
are
c
iudicio
deputati
,
adiudged
and
deputed
to
hell
,
and
torments
;
and
vnto
that
execution
they
are
reserued
in
chaines
of
darknes
;
or
as
Iude
saith
,
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
euerlasting
chaines
vnder
darknes
.
And
so
like
condemned
prisoners
,
e
carceris
atrocitatem
dimidium
ponae
sustinent
,
donec
as
vl●imum
〈…〉
trahantur
;
they
beare
the
torture
of
the
〈…〉
chaines
,
and
fetters
,
and
manicles
,
the
one
halfe
of
their
punishment
,
vntill
they
be
drawne
forth
to
the
vtmost
execution
:
which
shall
fall
vpon
them
sod●●ly
,
and
all
at
once
.
Therefore
how
can
the
Deuills
but
tremble
continually
?
An
example
of
this
trembling
and
feare
in
the
deuills
,
the
H.
Ghost
hath
recorded
vnto
vs
in
the
Scriptures
.
f
Christ
comming
into
the
countrey
of
the
Gergasens
,
there
met
him
two
possessed
with
deuills
.
And
what
an
horrible
feare
expresse
they
in
their
demeanour
?
First
,
they
cried
out
:
g
as
the
witch
did
when
shee
discouered
the
King
so
neere
her
,
who
had
put
Sorcerers
and
Soothsayers
out
of
the
land
:
and
as
the
Disciples
h
cried
out
for
feare
thinking
they
had
seene
a
Spirit
,
when
Christ
came
walking
towards
them
on
the
waters
.
i
Clamor
exprimit
a●gustiam
animi
desperantis
:
This
crying
out
of
the
deuils
when
they
saw
Christ
,
bewraieth
the
straightnes
of
a
desperate
minde
.
As
k
Woe
,
Woe
,
in
the
Reuelation
.
And
,
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Sophocles
and
Euripedes
.
Secondly
,
they
would
fai●●
turne
him
off
hand
:
m
Quid
nobis
&
tibi
?
What
haue
wee
to
doe
with
thee
?
As
if
they
should
say
,
Come
not
neere
vs
,
wee
haue
no
desire
to
meddle
with
thee
.
Thirdly
,
they
feare
present
execution
:
Art
thou
come
hither
to
torment
vs
before
the
time
?
The
word
in
the
Originall
is
very
significant
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
cast
vs
into
the
torments
of
hell
.
For
so
the
same
word
is
expressely
vsed
by
S.
Luke
:
The
rich
man
in
hell
,
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beeing
in
torments
.
And
hell
it selfe
is
there
called
,
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
place
of
torments
.
And
so
in
mine
opinion
the
Greeke
Church
vsed
the
word
in
their
Liturgie
,
as
it
is
excellently
,
and
to
speciall
purpose
alleadged
by
our
p
learned
Bishop
of
Elie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
By
thy
vnknowne
sufferings
,
and
●ellish
torments
,
Good
Lord
deliuer
vs.
And
thus
e●ery
〈◊〉
they
shewed
,
that
q
the
presence
of
Christ
was
a
〈◊〉
vnto
them
,
sicut
reo
praesentia
Iudicis
,
&
seruo
fugiti●o
praesentia
Domini
sui
:
as
the
presence
of
the
Iudge
is
terrible
to
the
guiltie
fell●n
,
and
the
presence
of
the
master
is
fearefull
to
a
fugitiue
seruant
.
And
if
any
man
will
obiect
against
this
,
that
the
deuills
bewaried
no
such
extremitie
of
feare
;
because
an
other
Euangelist
saith
,
r
they
ranne
to
him
,
as
willing
to
draw
neere
him
,
and
worshipped
him
,
as
cheerefully
doing
their
homage
;
Let
that
man
take
for
answer
,
that
the
deuills
ran
to
Christ
,
s
à
spiritis
malo
voluntariè
exequente
,
sed
à
spiritu
bono
voluntarie
compellente
:
the
euill
spirit
executing
that
,
which
the
good
Spirit
of
God
inforced
them
vnto
.
The
man
must
needes
runne
,
(
faith
our
Prouerbe
)
whome
the
deuill
driueth
;
and
the
deuill
must
needes
runne
,
when
God
his
master
whippeth
him
forwards
.
And
as
for
the
deuills
worshipping
of
Christ
;
farre
enough
was
that
from
any
deuout
homage
:
for
he
did
that
which
he
did
,
t
non
humilitate
sed
necessitate
compulsus
:
not
induced
with
due
reuerence
,
but
compelled
by
extreame
necessitie
.
Non
●more
boni
,
sed
●imore
grauioris
supplicij
:
not
for
any
loue
of
goodnesse
,
but
for
feare
of
greater
punishment
.
As
a
false
hearted
Papist
may
crouch
,
and
creepe
,
and
doppe
like
a
Frier
,
before
the
Worthy
King
of
great
Brittaine
,
not
of
any
loue
to
his
person
,
or
honour
to
his
estate
,
but
for
feare
of
his
sword
,
and
the
iustice
of
his
Lawes
:
The
deuills
therefore
notwithstanding
all
this
,
quaked
like
Aspen
leaues
at
the
presence
of
Christ.
From
hence
arise
many
lessons
of
instruction
.
As.
1.
The
Deuills
are
euer
trembling
before
God
:
it
followeth
by
necessary
consequence
,
that
they
can
carrie
no
loiall
affections
,
not
louing
deuotions
towards
God.
For
,
Quem
metuunt
,
oderunt
.
And
as
Tertullian
spake
the
very
same
,
u
Odium
timor
spirat
:
feare
breatheth
out
hatred
.
The
scholler
that
daily
feareth
the
rodde
,
the
seruant
that
hourely
feareth
the
whippe
,
neither
of
them
can
beare
true
or
hartie
loue
vnto
their
master
.
Therefore
is
the
Deuill
rightly
called
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
hee
beareth
euer
tearmes
of
hostilitie
against
God
,
and
all
his
seruants
.
S.
Iohn
in
the
Reuelation
sheweth
,
that
y
the
Deuill
fought
against
Michael
himselfe
,
whom
Daniel
calleth
z
the
great
Prince
.
And
rightly
,
for
the
word
implieth
,
a
Quis
sicut
Deus
?
who
is
like
the
Lord
?
And
so
it
is
by
the
Protestants
iustly
ascribed
to
the
b
Sonne
of
God
:
who
,
as
Daniel
speaketh
,
standeth
for
the
sonnes
of
his
people
.
Beeing
foiled
of
him
,
c
he
persecuted
the
woman
.
She
being
deliuered
,
d
he
went
and
made
warre
with
the
remnant
of
her
seede
.
So
God
,
the
Sonne
of
God
,
the
Church
,
the
members
of
the
Church
,
are
continually
opposed
of
the
deuill
,
and
his
ministers
.
Hereof
he
is
called
e
Sathan
,
that
is
to
say
,
an
Aduersarie
;
beeing
euer
ad
oppositum
,
resisting
where
hee
can
;
obeying
vnwillingly
where
he
cannot
resist
.
A
notable
patterne
of
all
vnsanctified
men
;
(
such
Father
,
such
children
,
)
who
hauing
not
receiued
the
spirit
of
Adoption
,
and
therefore
continually
in
feare
of
the
wrath
of
God
;
serue
God
,
but
vnwillingly
;
stoope
to
God
,
but
traiterously
;
no
loyall
nor
so●n-like
affection
ruling
in
their
hearts
.
A
good
note
for
a
man
to
knowe
what
manner
of
spirit
raigneth
in
him
:
A
wicked
man
led
by
the
spirit
of
Satan
,
would
doe
more
harme
if
he
durst
,
to
satisfie
his
corrupt
affections
;
a
good
man
led
by
the
spirit
of
God
,
would
doe
more
good
if
he
could
,
to
please
and
honour
his
heauenly
Father
:
But
feare
restraineth
the
one
,
and
loue
inciteth
the
other
.
2.
This
sheweth
the
miserable
estate
of
the
deuills
:
they
liue
in
continuall
feare
,
and
so
in
continuall
torture
;
f
Timor
supplicamentum
habet
:
It
is
Tertullians
speech
,
and
almost
his
peculiar
word
:
He
putteth
supplicamentum
for
supplici●m
,
and
so
his
meaning
is
,
that
feare
is
a
punishment
of
it selfe
.
The
same
with
the
Greeke
Prouerbe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Feare
excludeth
all
happinesse
,
yea
,
though
a
man
be
for
the
present
in
the
height
of
prosperitie
,
if
he
doe
but
then
feare
a
fall
,
g
solida
foelicitas
esse
non
potest
:
his
prosperitie
cannot
be
compleat
or
perfect
.
How
much
more
then
the
deuills
,
which
by
continuance
haue
wrought
feare
into
an
habite
;
and
beeing
cast
from
the
height
of
their
happinesse
,
halfe
way
to
the
depth
of
their
damnation
,
are
not
onely
out
of
all
hope
euer
to
be
better
,
but
liue
in
continuall
expectation
to
be
worse
:
how
much
more
(
I
say
)
are
they
secl●ded
from
the
least
dramme
or
mite
of
a
cheerefull
,
or
blessed
estate
?
Feare
in
a
man
is
a
cold
affection
,
h
quafi
gelu
astringit
,
●aith
Nazianzene
.
As
ioy
doth
warme
,
and
by
warming
doth
open
all
the
veins
and
arteries
of
the
bodie
,
and
so
enlarge
the
heart
:
so
feare
doth
coole
,
and
by
cooling
doth
binde
like
a
deepe
frost
all
the
powers
and
members
of
the
bodie
,
and
so
indeede
straigteneth
the
heart
.
Hereof
the
Grecia●s
call
it
,
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
ligamentu●●
:
for
feare
is
like
a
band
or
chaine
vnto
a
prisoner
:
k
Conscientia
accusat
,
ratio
indicat
,
timor
ligat
,
dolor
excruciat
,
saith
Gregorie
:
Conscience
is
the
witnesse
to
accuse
,
reason
is
the
iudge
to
condemne
,
feare
is
the
cord
to
pin●on
,
and
griefe
is
the
gallow
tree
to
execute
a
sinner
.
And
this
no
doubt
is
one
of
the
strong
chaines
or
fetters
wherewith
the
Scriptures
affirme
the
deuills
to
be
manacled
,
euen
the
feare
of
the
wrath
of
God
,
of
which
they
haue
alreadie
so
sensible
experience
,
and
to
the
full
measure
whereof
they
are
in
this
feare
reserued
,
Now
as
it
is
with
the
Deuills
,
so
is
it
with
all
wicked
&
vngodly
men
,
who
haue
only
that
same
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Paul
speaketh
,
the
spirit
of
feare
,
and
not
of
courage
and
loue
:
they
are
euer
in
feare
,
and
so
euer
in
torment
.
For
,
m
There
is
no
peace
to
the
wicked
,
saith
the
Lord.
And
this
as
it
is
true
of
all
kind
of
sinners
,
n
Nullum
maleficium
sine
formidine
est
,
quia
nec
sine
conscientia
sui
:
No
sinne
escapeth
without
feare
,
because
it
can
neuer
shake
off
conscience
:
so
is
it
principally
verified
of
them
,
that
sinne
like
the
Deuills
,
that
is
,
which
are
o
Apostatae
Angeli
,
Apostates
like
the
Deuills
,
falling
from
God
,
and
from
his
sincere
religion
.
Woefull
is
the
storie
of
p
Francis
Spira
,
who
after
he
had
subscribed
to
Poperie
,
could
neuer
free
himselfe
from
the
terrour
of
hell
,
but
died
in
desperation
:
whom
notwithstanding
I
can
not
iudge
to
haue
sinned
against
the
holy
Ghost
,
as
he
complained
of
himselfe
.
For
,
Peccatum
in
spiritum
sanctum
est
semper
malitiosum
,
as
I
haue
sometime
defended
publikely
in
the
Schooles
.
And
r
lamentable
is
the
historie
of
Iustice
Hales
,
who
cond●scending
but
to
some
point
of
superstition
,
would
first
haue
murdered
himselfe
with
his
penknife
,
and
after
drowned
himselfe
in
a
shallow
water
.
But
what
is
to
be
said
to
those
setled
pillars
of
Papacie
?
Iacobus
Latomus
,
s
who
died
in
desperation
,
crying
out
that
he
was
damned
for
resisting
the
knowne
truth
?
And
to
Stephen
Gardiner
,
that
could
not
be
comforted
with
the
sight
of
Peters
fall
and
rising
againe
,
but
professed
(
sealing
vp
as
it
were
his
owne
damnation
)
that
he
had
sinned
with
Peter
,
but
had
not
repented
with
Peter
:
and
a
thousand
others
too
long
to
repeate
.
t
M.
Foxe
reporteth
of
one
Iohn
Apowell
,
who
scoffed
at
his
fellow
,
as
he
was
reading
of
a
religious
booke
.
The
very
next
day
the
said
Iohn
fell
out
of
his
wits
,
and
as
he
lay
almost
day
and
night
his
tongue
neuer
ceased
,
but
he
cried
out
of
the
Deuill
of
hell
,
and
his
words
were
euer
still
:
O
the
deuill
of
hell
;
now
the
deuill
of
hell
:
thou
shalt
see
the
deuill
of
hell
,
there
hee
was
,
there
hee
goeth
,
&c.
O
the
miserable
estate
of
deuilish
men
,
who
like
the
Deuill
,
u
abide
not
in
the
truth
:
but
are
euer
wasting
from
one
religion
to
another
,
and
falling
away
some
to
Atheisme
,
some
to
Papisme
,
some
to
Gentilisme
,
a
number
to
Libertinisme
;
from
whēce
can
arise
nothing
but
a
terrified
conscience
,
and
a
trembling
heart
.
It
must
teach
euery
man
to
sue
out
his
Quietus
est
:
and
to
striue
to
make
his
peace
with
God
,
repenting
of
his
sinnes
,
and
seeking
reconciliation
in
the
blood
of
Christ
:
in
whom
,
and
by
whom
only
,
x
Wee
shall
finde
rest
for
our
soules
.
While
Christ
is
apprehended
,
and
by
him
our
peace
attained
,
feare
and
trembling
must
be
our
portion
,
as
it
is
continually
to
the
damned
Deuills
of
hell
.
3.
The
Deuills
feare
and
tremble
.
Well
,
and
euen
so
the
best
children
of
God
alwaies
feare
,
and
sometimes
tremble
also
.
Our
Sauiour
Christ
exhorteth
vs
to
feare
God
principally
,
because
hee
y
is
able
to
destroie
both
bodie
and
soule
in
hell
.
And
Paul
exhorteth
vs
to
z
make
an
end
of
our
saluation
with
feare
and
trembling
.
And
Salomon
saith
,
that
hee
is
the
a
blessed
man
,
that
feareth
alwaies
.
What
difference
then
in
this
behalfe
,
betweene
the
holy
Saints
of
God
,
and
the
damned
fiends
of
hell
?
The
answer
shall
be
short
,
because
it
is
knowne
and
common
:
b
Duo
sunt
timores
Domini
,
seruilis
,
&
amicalis
:
There
are
two
sorts
or
kinds
of
the
feare
or
the
Lord.
The
one
,
a
seruile
feare
;
as
when
the
slaue
or
bondman
feareth
the
masters
whippe
.
The
other
,
a
freindlike
,
or
filial
feare
,
as
when
a
dutifull
sonne
feareth
to
greeue
and
offend
a
louing
father
.
The
Deuills
feare
and
tremble
:
but
how
?
c
contremiscunt
timore
paenorum
:
They
tremble
only
for
feare
of
punishment
,
that
God
wil
plague
them
for
their
sinnes
.
The
children
of
God
feare
also
,
but
how
?
d
ne
offendamus
quem
diligimus
,
&
ne
ab
eo
separemur
:
least
they
offend
him
whom
they
loue
,
and
so
he
depart
from
them
.
S.
Augustine
sheweth
this
difference
by
the
similitude
of
two
married
wiues
,
the
one
a
chast
spouse
,
the
other
a
common
strumpet
.
Both
of
them
feare
their
husbands
,
but
in
a
diuerse
manner
,
and
in
a
sundrie
respect
.
e
The
harlot
she
saith
,
timeo
virum
ne
veniat
:
I
feare
my
husband
least
hee
come
,
and
take
me
in
my
naughtinesse
.
The
chast
Matrone
,
she
saith
;
timeo
virum
ne
discedat
:
I
feare
my
husband
,
least
for
my
misdemeanour
,
he
should
depart
from
mee
.
The
harlot
she
saith
,
timeo
virum
ne
damnet
:
I
feare
my
husband
least
he
punish
me
for
mine
adulterie
.
The
chast
matrone
she
saith
,
timeo
virum
ne
deserat
:
I
feare
my
husband
least
he
forsake
me
for
mine
vndutifulnesse
.
Both
doe
feare
:
but
the
one
with
a
hatred
of
her
husband
,
from
whom
she
expecteth
punishment
:
the
other
with
a
loue
of
her
husband
,
of
whom
she
is
loath
to
be
forsaken
.
So
standeth
the
case
betweene
the
Deuills
,
and
the
Saints
:
They
feare
God
so
,
as
that
withall
they
hate
him
in
their
hearts
,
knowing
that
he
will
be
and
shall
be
their
confounder
.
These
feare
God
so
,
as
withall
they
loue
him
in
their
hearts
,
as
feeling
that
he
is
,
and
beleeuing
that
he
will
be
their
carefull
preseruer
.
And
if
at
any
time
mistrustfull
,
or
carnall
feare
doe
take
hold
vpon
the
Saints
,
yet
it
is
neither
totall
,
nor
finall
,
as
it
is
in
the
Deuills
.
For
the
regenerate
partie
will
euer
cleaue
to
Gods
mercie
by
faith
;
and
the
spirit
of
adoption
will
at
length
get
the
victorie
,
and
make
them
f
crie
with
comfort
,
Abba
,
Father
:
whereas
the
Deuills
feare
euer
totally
,
without
one
droppe
of
faith
,
and
finally
without
one
moment
of
comfort
.
Therefore
as
it
is
no
comfort
to
the
Deuills
,
to
know
that
the
Saints
doe
feare
as
well
as
they
:
so
it
need
be
no
discomfort
to
the
Saints
,
to
see
that
they
feare
as
well
as
the
deuills
.
M●dus
agendi
actum
distinguit
.
They
feare
punishment
,
these
feare
losse
,
they
feare
and
●ate
;
these
feare
and
loue
;
they
feare
and
despaire
,
these
feare
&
hope
;
they
feare
and
sinne
still
;
these
feare
and
amend
;
they
feare
and
are
damned
,
these
feare
and
are
saued
.
For
there
is
g
a
feare
and
reuerence
with
which
we
please
God
;
the
fruit
whereof
is
euerlasting
saluation
.
Hitherto
I
haue
spoken
of
the
Deuills
beleefe
and
trembling
seuerally
and
asunder
:
and
deriued
vses
from
either
necessarie
to
our
instruction
.
Now
consider
we
of
them
iointly
and
together
.
They
beleeue
,
and
yet
they
tremble
.
They
tremble
,
and
yet
they
beleeue
.
What
?
Pugnantia
loqueris
Iacobe
?
Good
S.
Iames
,
doest
thou
not
speake
contraries
?
How
will
these
two
stand
together
,
beleeuing
and
trembling
?
If
they
beleeue
,
why
doe
they
tremble
?
If
they
tremble
,
how
doe
they
beleeue
?
for
on
the
one
side
,
h
timor
hostilis
infidelitatis
filius
:
hostile
feare
is
the
ofspring
of
infidelitie
.
Why
were
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
i
Why
are
yee
fearefull
,
O
yee
of
little
faith
?
If
therefore
the
deuills
tremble
,
it
is
a
signe
that
they
beleeue
not
.
On
the
other
side
,
if
they
beleeue
,
then
what
need
they
tremble
?
For
first
:
Faith
maketh
attonment
with
God
:
k
Beeing
iustified
by
faith
,
we
haue
peace
toward
God.
If
they
be
at
peace
with
God
,
what
cause
haue
they
to
feare
?
For
,
l
If
God
be
on
our
side
,
who
can
be
against
vs
?
Secondly
,
m
Faith
purifieth
the
heart
.
Now
if
the
Deuills
be
mundi
corde
:
then
n
they
are
blessed
,
and
see
God
with
comfort
.
What
then
need
they
feare
?
Thirdly
,
faith
giueth
boldnes
and
confidence
:
o
By
whom
we
haue
boldnesse
and
entrance
with
confidence
by
saith
in
him
.
Boldnes
and
Confidence
are
plaine
opposites
to
feare
and
trembling
.
Fourthly
,
faith
p
worketh
by
loue
.
Now
q
loue
casteth
out
feare
.
Ergo.
If
they
beleeue
,
they
loue
;
if
they
loue
,
they
feare
not
.
One
of
the
Fathers
expounding
that
place
in
the
Song
of
Salomon
,
r
Thy
cheekes
are
comely
with
rowes
of
stones
,
and
thy
necke
with
chaines
:
maketh
one
of
those
chaines
wherewith
the
Churches
necke
is
adorned
,
to
be
religiosa
sanaque
fides
,
a
sound
and
religious
●aith
:
facta
de
puro
diuinae
cognitionis
auro
,
beaten
and
composed
of
pure
gold
of
the
diuine
knowledge
.
And
to
this
pure
and
golden
chaine
of
faith
,
he
applieth
that
of
Salomon
in
the
Prouerbs
,
s
Coronam
gratiarum
accipies
vertice
tuo
,
&
●umellam
aur●am
circa
caput
tuum
:
Thou
shalt
receiue
a
crowne
of
grace
,
or
a
gracefull
crowne
,
vpon
thy
head
▪
and
a
chaine
of
gold
about
thy
necke
.
Now
then
if
the
Deuills
haue
such
a
crown
of
grace
vpon
their
heads
,
and
such
a
rich
coller
of
Sss
about
their
necke
as
faith
is
;
a
man
would
think
they
were
adorned
and
bewtified
sufficiently
,
to
appeare
with
iolli●ie
in
the
most
roiall
presence
,
euen
of
the
glorious
God
himselfe
.
How
then
,
saith
S.
Iames
here
,
that
they
beleeue
,
&
yet
they
tremble
.
The
answer
is
this
:
The
deuills
beleeue
much
&
many
things
,
as
hath
bin
before
declared
,
but
yet
they
beleeue
not
that
which
should
keepe
them
from
trembling
.
What
is
that
?
M.
Bucer
setteth
downe
in
three
words
:
t
Reconciliationem
non
credunt
:
They
beleeue
no
atonement
or
reconciliation
,
made
or
to
be
made
between
them
and
Almightie
God.
Therefore
all
that
which
they
beleeue
,
will
not
keepe
them
from
trembling
.
Take
for
an
example
of
them
in
this
case
,
a
malefactor
,
a
felon
,
a
murderer
or
traytour
conuicted
and
condemned
to
death
.
This
malefactor
knoweth
the
King
,
who
he
is
:
he
knoweth
his
prerogatiue
royall
,
that
he
can
,
and
is
able
to
pardon
him
;
he
knoweth
and
beleeueth
further
,
that
the
King
of
his
naturall
disposition
is
mild
,
kind
,
bounteous
,
piti●ull
,
mercifull
,
(
as
thanked
be
God
,
our
King
Iames
is
at
this
day
.
)
The
same
malefactor
knoweth
yet
further
,
that
the
King
out
of
his
royall
bountie
and
grace
,
hath
pardoned
many
,
yea
some
capitall
offendors
.
But
now
withall
,
he
hath
no
meanes
,
nor
friend
to
make
to
the
King
to
obtaine
his
pardon
:
he
hath
neither
word
,
not
writing
from
the
King
,
to
warrant
his
pardon
:
nay
he
hath
no
hope
,
that
if
he
sought
for
it
,
the
King
would
graunt
his
pardon
;
nay
his
heart
is
so
besotted
,
as
that
he
can
not
thinke
of
seeking
a
pardon
.
Here
all
the
knowledge
of
the
King
,
of
the
Kings
mercie
,
of
the
Kings
mercifull
dealing
with
others
,
will
not
put
him
out
of
feare
of
death
;
but
he
trembleth
daily
&
hourely
expecting
his
execution
.
So
is
it
with
the
Deuill
.
He
knoweth
God
,
be
knoweth
the
omnipotent
power
of
God
,
that
God
can
forgiue
him
,
and
he
can
say
with
the
leper
,
u
Master
if
thou
wilt
,
thou
canst
make
me
cleane
.
He
knoweth
the
infinite
mercie
of
God
,
that
he
is
x
mercifull
,
gratious
,
flow
to
anger
,
and
abundent
in
goodnes
and
truth
:
that
the
whole
earth
y
is
full
of
the
goodnes
of
the
Lord
:
that
z
his
mercy
reacheth
to
the
heauens
,
&
his
truth
vnto
the
clouds
:
yea
that
a
the
Lord
is
good
to
all
,
and
his
mercies
are
ouer
all
his
workes
.
He
knoweth
further
,
that
God
hath
extended
his
mercifull
pardon
towards
haino●s
offenders
.
As
to
Dauid
for
b
adulterie
and
murder
.
To
Salomon
for
c
idolatrie
.
To
Peter
for
d
Apostacie
.
To
Paul
for
e
persecution
,
and
to
thousand
thousands
whose
names
are
not
recorded
.
All
this
the
Deuill
knoweth
well
,
and
beleeueth
all
that
he
knoweth
,
as
hath
beene
before
declared
.
But
now
the
wretched
fiend
hath
neither
means
to
make
for
his
pardon
(
for
Christ
is
but
f
Mediator
dei
&
hominum
,
a
Mediator
betweene
God
and
man
,
not
betweene
God
and
the
deuills
;
and
the
goodnes
of
God
,
which
appeared
in
Christ
,
was
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
loue
of
men
,
not
a
loue
of
deuills
)
neither
hath
he
one
title
or
iotte
of
a
promise
from
God
,
that
he
shall
be
pardoned
,
neither
hath
he
the
hope
that
if
he
begge
it
,
God
will
giue
him
pardon
,
neither
hath
he
an
affection
to
desire
pardon
,
but
is
shut
vp
(
as
are
h
all
reprobates
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnto
a
heart
that
knoweth
not
how
to
repent
.
Therefore
for
all
his
beleefe
,
he
trembleth
for
feare
,
in
the
expectation
of
eternall
torments
.
Againe
,
take
another
example
of
this
:
A
man
is
deepely
indebted
,
&
non
est
solvendo
,
he
hath
not
to
pay
:
he
heareth
,
he
knoweth
,
he
beleeueth
,
that
his
Creditour
is
a
verie
honest
and
mercifull
man
;
that
he
hath
dealt
very
honestly
and
mercifully
with
others
,
giuing
day
to
some
,
remitting
to
others
a
third
part
,
a
halfe
part
,
yea
to
some
the
whole
debt
.
But
he
hath
neither
promise
from
his
creditor
,
nor
perswasion
in
himselfe
,
that
he
will
deale
so
patiently
and
bountifully
with
him
.
In
this
case
all
the
knowledge
that
he
hath
of
his
creditors
gentlenesse
towards
others
,
will
no
whit
satisfie
his
minde
,
but
he
will
feare
daily
to
be
vnder
arrest
,
and
to
kisse
the
goale
.
Now
thus
standeth
the
case
betwixt
God
and
the
Deuill
:
Hee
is
runne
deepely
into
debt
by
his
sinnes
,
(
for
sinnes
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i
debts
;
k
Debitum
quod
perindè
iudicio
debeatur
,
&
ab
eo
exigatur
,
for
which
we
are
subiect
to
conuention
,
and
conuiction
,
and
exaction
,
as
Tertullian
speaketh
,
euen
as
one
man
is
for
debt
vnto
another
:
)
He
knoweth
that
God
many
times
dealeth
with
men
,
as
the
kind
householder
with
his
beggerly
seruant
,
l
who
when
he
had
nothing
to
pay
,
his
Master
forgaue
him
all
.
But
now
he
hath
neither
promise
from
God
,
not
beleefe
in
himselfe
that
those
debts
shall
be
remitted
vnto
him
,
therefore
he
liueth
dayly
vnder
feare
to
bee
cast
into
prison
,
euen
into
hell
fire
,
from
which
he
shall
not
be
deliuered
till
he
hath
paid
the
vtmost
farthing
.
And
hence
it
is
that
not
beleeuing
mercie
from
God
,
though
he
beleeue
a
great
deale
more
then
hundred
thousands
doe
;
yet
he
is
not
at
peace
with
himselfe
in
his
owne
heart
,
but
(
as
S.
Iames
saith
here
)
doth
beleeue
,
and
tremble
.
And
here
now
commeth
fitly
to
be
examined
and
discussed
the
true
and
essentiall
difference
between
the
dead
vnprofitable
faith
of
the
deuills
,
which
will
not
keepe
them
from
trembling
:
and
the
liuely
sauing
faith
of
the
Elect
(
as
the
m
Apostle
calleth
it
)
which
causeth
their
saluation
.
Some
conceiue
the
difference
to
be
this
:
that
Alia
est
vera
,
alia
ficta
fides
:
The
faith
of
the
Saints
they
say
is
,
a
true
faith
;
the
faith
of
the
deuills
a
false
,
or
faigned
faith
.
Absurd
;
for
we
haue
heard
before
out
of
S.
Augustine
,
that
n
the
deuills
faith
was
as
true
a
faith
as
Peters
.
And
certen
it
is
,
that
if
they
haue
any
faith
,
that
must
needes
be
true
:
For
,
quicquid
est
,
verè
est
.
And
that
faigned
faith
which
they
gather
out
of
the
Apostle
,
o
fide
non
ficta
,
is
none
otherwise
to
be
called
faith
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
likelihood
or
similitude
,
because
it
beareth
some
resemblance
of
faith
:
As
a
king
in
a
play
is
called
a
king
,
and
the
image
of
a
man
,
is
called
a
man
,
when
indeede
and
truth
,
they
are
neither
so
,
nor
so
.
Therefore
when
Harding
affirmeth
,
that
p
A
true
faith
may
be
idle
,
and
vtterly
without
good
workes
:
this
is
certainly
true
of
some
kind
of
faith
,
which
notwithstanding
is
faith
indeede
,
as
we
see
in
the
Reprobate
,
yea
and
in
the
deuills
.
And
when
the
reuerend
Bishop
the
peerelesse
Iewel
of
his
time
,
replieth
that
,
The
faith
of
the
deuills
indeede
and
verily
is
no
faith
:
this
is
euidently
false
,
if
it
be
spoken
generally
of
the
nature
thereof
.
But
as
the
intention
of
controuersie
is
there
betweene
them
(
for
they
speake
of
a
profitable
and
liuely
faith
:
)
So
Harding
lieth
in
his
throat
,
(
for
a
true
faith
can
not
be
idle
)
and
Bishop
Iewels
position
is
most
vndoubtedly
true
,
The
faith
of
Deuills
(
in
this
sense
)
is
no
faith
at
all
,
that
is
,
no
sauing
or
iustifying
faith
,
as
after
shall
appeare
.
And
this
I
thought
good
to
note
,
least
either
any
School-Papist
should
thinke
to
finde
aduantage
in
that
worthie
mans
doctrine
,
or
that
I
in
this
opinion
doe
dissent
from
so
Reuerend
a
Diuine
.
But
to
returne
to
the
purpose
.
Others
make
this
the
difference
between
the
faith
of
the
Deuills
,
and
the
faith
of
the
Elect
:
that
the
one
is
informis
,
and
the
other
formata
.
They
say
,
that
the
faith
of
the
deuills
is
without
forme
,
because
it
wanteth
loue
:
the
faith
of
the
Saints
is
perfected
and
formed
,
for
it
worketh
by
loue
.
A
common
distinction
among
the
Schoolemen
;
and
a
common
opinion
,
to
say
that
q
charitas
est
forma
fidei
:
charitie
is
the
forme
of
faith
.
Against
which
idle
and
vnlearned
opinion
(
of
which
the
Schoolemen
are
full
)
Peter
Martyr
disputeth
fully
and
learnedly
in
his
Commentaries
r
vpon
the
Corinthians
,
whither
I
send
them
that
will
be
satisfied
in
that
Question
.
I
hold
my selfe
to
my
purpose
;
and
I
say
that
the
School-distinction
is
absurd
of
faith
formed
,
and
vnformed
:
for
who
can
imagine
any
thing
to
be
without
a
forme
,
when
as
this
is
our
principall
in
nature
,
forma
dat
esse
?
s
Qualis
est
illa
fides
:
(
saith
one
of
their
owne
)
quae
mortua
est
,
formaque
sua
caret
?
what
manner
of
faith
is
that
which
wanteth
both
life
and
forme
?
And
if
that
be
true
of
Aquinas
,
that
t
fides
informis
&
formata
,
are
not
diuersi
sed
ijdem
habitus
,
(
in
which
notwithstanding
the
wittie
man
was
grossely
deceiued
)
then
either
the
faith
of
the
Deuills
hath
the
same
forme
,
that
hath
the
faith
of
the
Elect
,
or
some
other
forme
at
least
it
must
haue
to
make
it
Habituall
,
and
without
a
forme
it
cannot
exist
.
There
be
others
yet
,
that
make
this
the
difference
betweene
them
.
They
say
,
that
the
one
is
Extorta
,
or
Coacta
:
the
other
is
Voluntaria
.
The
deuills
faith
(
say
they
)
is
u
extorted
from
them
,
ab
ipsa
rerum
euidentia
,
from
the
verie
euidence
of
that
which
they
see
and
vnderstand
.
But
the
faith
of
men
(
euen
of
euill
men
)
is
free
and
voluntarie
.
Nos
enim
non
credimus
contremiscentes
id
est
,
inuiti
&
coacti
,
sed
sponte
&
libenter
:
For
we
beleeue
not
trembling
(
saith
Bellarmine
)
that
is
,
against
our
wills
,
and
by
compulsion
,
as
doe
the
Deuills
;
but
willingly
,
and
of
our
owne
accord
.
Marke
by
the
way
,
how
learnedly
the
great
Clarke
expoundeth
S.
Iames
:
The
Deuills
beleeue
trembling
,
that
is
,
(
saith
blind
Bellarmine
)
by
compulsion
.
But
let
him
goe
.
This
distinction
of
faith
voluntarie
,
and
compelled
,
hath
(
I
confesse
)
somewhat
more
in
it
then
the
former
.
For
it
may
be
,
that
is
true
of
Thomas
Aquines
,
x
Hoc
ipsum
daemonibus
displicet
,
quòd
signa
fidei
sunt
tam
euidentis
,
vt
per
ea
credere
compellantur
:
The
Deuills
are
grieued
at
this
,
that
the
signes
of
faith
are
so
euident
,
as
they
are
compelled
to
beleeue
whither
they
will
or
no.
But
if
I
may
be
bold
to
interpose
my
opinion
herein
(
reseruing
the
iudgement
therof
vnto
the
learned
)
I
hold
,
that
the
faith
of
the
Elect
is
as
much
compelled
,
as
the
faith
of
the
Deuills
,
and
the
faith
of
the
Deuills
is
as
voluntarie
(
for
that
which
they
doe
beleeue
)
as
is
the
faith
of
the
Elect.
For
,
as
they
are
compelled
to
beleeue
,
euidentia
signorum
,
by
the
euidence
of
things
;
so
are
we
compelled
to
beleeue
,
euidentiâ
Spiritus
,
by
the
euidence
of
the
Spirit
:
the
holy
Ghost
vrging
,
pressing
,
opening
,
and
altering
our
vnbeleeuing
heart
,
and
drawing
vs
euen
against
nature
(
as
it
were
against
the
haire
)
to
the
obedience
of
faith
:
yea
no
man
can
obey
the
Spirit
herein
,
but
he
offereth
violence
(
as
it
were
)
to
himselfe
,
and
to
his
owne
carnall
and
vnbeleeuing
soule
.
On
the
other
side
,
when
they
or
we
doe
come
to
beleeue
,
whither
they
by
sence
,
or
we
by
instinct
,
certainely
the
faith
it selfe
must
needes
be
voluntarie
.
For
,
y
Fides
in
potestate
est
,
(
saith
S.
Augustine
,
)
Faith
(
when
we
haue
it
)
is
a
thing
in
our
power
.
Cum
vult
quisque
credit
:
&
qui
credit
volens
credit
:
Euery
man
beleeueth
,
when
hee
willeth
to
beleeue
,
and
not
before
,
and
he
that
beleeueth
,
beleeueth
willingly
;
the
finger
of
God
altering
our
vnwillingnes
thereunto
.
The
same
S.
Augustine
saith
in
another
place
,
that
z
faith
consisteth
in
voluntate
credentium
,
in
the
will
of
the
beleeuers
.
And
rightly
;
for
no
man
,
howsoeuer
induced
to
beleeue
,
beleeueth
,
when
he
doth
beleeue
,
a
against
his
will.
●●des
est
voluntaria
certitudo
absentium
,
saith
that
same
Destructorium
vitiorum
,
which
is
ascribed
to
our
learned
countriman
Alexander
Alensis
:
Faith
is
a
voluntarie
certentie
,
or
a
certentie
consisting
in
the
will.
This
without
all
question
is
true
among
men
,
&
how
the
Deuills
should
beleeue
against
their
will
,
(
though
it
be
against
their
liking
)
my
reason
doth
not
conceiue
.
But
of
these
false
distinctions
and
differences
betweene
the
faith
of
the
Deuills
,
and
the
faith
of
the
Elect
,
inough
,
if
not
too
much
.
Yet
yee
know
that
error
must
be
remooued
out
of
the
way
,
if
we
will
make
cleere
passage
for
truth
:
as
weeds
must
be
pulled
vp
,
that
the
corne
may
growful
.
*
Omnis
error
in
vitio
est
,
saith
Nazianzene
:
Euery
error
is
a
fault
,
and
so
would
be
corrected
.
Now
come
we
to
describe
the
true
differences
of
these
two
faiths
:
and
so
in
a
few
words
lightsomely
to
open
all
that
Saint
Iames
speaketh
in
this
Chapter
of
a
dead
faith
without
workes
,
which
can
not
saue
a
man
;
and
yet
no
whit
therein
crossing
S.
Paul
,
who
in
his
two
worthie
Epistles
to
the
Romanes
and
Galathians
,
teacheth
and
prooueth
,
that
Only
faith
sufficeth
to
saluation
.
Thus
therfore
I
proceed
.
The
Faith
of
the
Elect
apprehendeth
(
as
many
other
things
)
so
namely
and
particularly
,
The
mercie
and
loue
of
God
the
Father
,
per
Deum
mediatorem
,
by
Christ
the
Mediator
.
Finding
,
and
feeling
that
God
loueth
him
,
he
in
naturall
affection
turneth
to
God
to
loue
him
againe
.
For
,
gratia
gratiam
parit
:
Louing
God
againe
,
he
laboureth
to
serue
,
and
honour
that
God
,
who
hath
loued
him
first
:
and
that
by
doing
his
will
and
commandements
.
Hereof
he
bringeth
forth
good
works
,
to
the
glorie
of
God
,
and
the
benefit
of
his
Church
.
And
thus
b
faith
worketh
by
loue
:
that
is
,
of
loue
,
it
is
fruitfull
in
good
works
.
c
Quantum
credimus
,
tantum
amamus
,
&
quantum
amamus
,
tantum
de
spe
praesumimus
.
Quisque
enim
fidelis
,
tantum
credit
,
quantum
sperat
&
amat
,
&
tantum
operatur
quantum
credit
,
&
sperat
,
&
amat
.
And
this
is
that
which
we
call
fides
viua
,
a
liuing
,
or
a
liuely
faith
;
because
it
sheweth
the
power
and
life
of
it selfe
by
operation
,
as
a
tree
sheweth
it selfe
to
liue
by
the
leaues
,
blossomes
,
and
fruit
which
it
bringeth
forth
.
And
of
this
faith
is
all
S.
Pauls
treatie
,
when
he
maketh
it
the
hand
or
instrument
of
our
Saluation
.
On
the
otherside
,
the
faith
of
deuills
apprehendeth
many
things
,
as
hath
beene
before
declared
;
but
among
all
,
it
apprehendeth
not
,
nor
can
apprehend
no
mercie
,
fauour
,
loue
,
or
pardon
from
God
,
as
from
a
Father
:
but
all
Iustice
and
seueritie
,
as
from
an
angrie
and
offended
iudge
.
Not
beleeuing
that
God
loueth
them
,
they
haue
no
inclination
to
loue
God
againe
.
Louing
him
not
,
they
haue
no
care
to
honour
him
:
not
seeking
his
honour
,
they
are
not
carefull
to
please
him
by
performing
any
dutie
to
him
,
or
his
people
.
And
this
is
that
same
fides
mortua
,
of
which
d
S.
Iames
intreateth
in
this
chapter
,
and
is
so
called
,
because
it
bringeth
forth
no
more
fruit
,
then
a
dead
blocke
or
rotten
tree
,
nor
will
it
saue
a
man
,
no
more
then
it
will
the
deuills
.
Of
whome
the
Apostle
notwithstanding
all
that
their
faith
,
professeth
here
that
they
tremble
in
the
presence
of
God.
This
I
take
to
be
the
true
,
naturall
,
and
essentiall
difference
betweene
the
faith
of
the
Deuills
,
and
the
faith
of
the
Saints
.
And
here
now
my
shippe
must
passe
between
two
dangerous
rocks
;
the
bodies
whereof
though
they
be
cliuen
asunder
,
yet
the
feete
and
foundation
ioyne
both
together
.
The
good
breath
of
the
Spirit
of
God
blow
vpon
my
sailes
,
and
the
holy
wisdome
of
God
set
steersman
at
my
helme
,
that
I
may
discouer
both
,
and
auoid
both
,
and
saile
euen
betweene
both
:
and
so
arriue
happily
in
the
hauen
of
truth
,
with
the
safetie
of
my selfe
,
and
of
my
hearers
.
There
are
at
this
day
two
dangerous
opinions
about
our
Sauing
faith
.
The
one
,
is
the
doctrine
of
our
English
Libertines
,
which
of
my
knowledge
are
neither
few
in
number
,
nor
small
in
account
.
And
these
men
doe
not
onely
professe
themselues
,
but
also
teach
to
others
,
that
to
beleeue
the
starie
of
Christ
,
and
what
the
Scripture
hath
written
of
Christ
,
is
all-sufficient
to
Saluation
.
God
(
they
say
)
requireth
no
further
faith
at
our
hands
.
And
these
I
call
my
bare
Historians
.
The
other
is
,
the
doctrine
of
them
of
the
Church
of
Rome
,
who
seclude
confidence
in
the
mercie
of
God
,
from
the
nature
of
Iustifying
faith
.
Lindane
saith
,
e
Fides
illa
,
quâ
quis
firmiter
credit
,
&
ceriò
statuit
propter
Christum
sibi
remissa
peccata
,
seque
possessurum
vitam
aternam
,
non
fides
est
,
sed
temeritas
:
That
saith
,
by
which
a
man
assuredly
beleeueth
,
&
certainly
concludeth
,
that
his
sinnes
are
forgiuen
for
Christs
sake
,
and
that
he
shall
inherit
euerlasting
life
;
is
indeede
not
faith
,
but
rashnes
.
Bellarmine
,
whose
very
name
breatheth
out
nothing
but
wrath
,
can
not
abide
in
this
ca●e
to
heare
of
mereie
.
He
hath
many
chapters
to
prooue
f
by
the
Scriptures
,
by
the
tradition
of
the
Church
,
by
reason
,
&c.
that
Iustifying
faith
hath
not
for
his
obiect
,
the
speciall
mercie
of
God
:
yea
,
and
he
saith
plainly
,
that
The
Catholiques
doe
affirme
,
g
certam
promissionem
specialis
misericordiae
,
non
tam
ad
fidem
,
quam
ad
praesumptionem
pertinere
;
that
a
certaine
promise
of
speciall
mercie
,
belongeth
not
so
much
to
faith
,
as
to
presumption
.
Thus
,
for
a
Christian
to
professe
by
faith
assurance
of
his
owne
saluation
,
is
among
our
Pseudo-Catholiques
,
no
better
then
headie
rashnes
,
and
haughtie
presumption
.
As
for
that
same
h
priuate
Couent
(
as
the
French
Kings
Ambassador
called
it
openly
)
of
the
Patres
Minores
in
the
Councel
of
Trent
,
which
the
Preachers
of
the
Augustine
confession
rightly
tearmed
,
i
stercus
Romani
Pontificis
,
the
very
base
excrements
of
the
Bishop
of
Rome
:
they
haue
with
their
deepe
wisdome
wholly
missed
the
cushion
,
and
little
hath
their
Anathema
maranatha
hurt
vs
,
or
our
Churches
(
as
they
intended
)
in
the
chiefe
point
of
controuersie
now
in
hand
.
For
when
they
determine
thus
,
k
Si
qui
,
dixerit
fidem
iustificantem
nihil
aliud
esse
quàm
fiduciam
diuinae
misericordiae
,
peccata
remittentis
propter
Christum
,
vel
eam
fiduciam
solam
esse
qua
iustificamur
,
anathema
fit
.
That
is
,
If
any
man
shall
say
,
that
iustifying
faith
is
nothing
els
,
but
a
confidence
in
the
mercie
of
God
,
forgiuing
sinnes
for
Christs
sake
,
or
that
this
confidence
,
or
assurance
,
is
alone
that
faith
by
which
we
are
iustified
,
let
him
be
accursed
.
In
this
determination
(
I
say
)
they
hit
not
the
bird
in
the
eye
,
nor
crosse
not
the
Doctrine
taught
by
the
Protestants
.
We
are
not
in
the
heresie
of
Apelles
,
which
saide
,
l
a
man
might
hold
what
faith
he
would
otherwise
:
eos
enim
,
qui
in
Christum
crucifixum
spem
coniecissent
,
saluos
fore
,
&c.
so
as
they
reposed
their
hope
in
Christ
crucified
:
for
then
they
should
be
saued
.
We
doe
not
say
,
as
they
suppose
;
that
a
iustifying
faith
is
nothing
els
but
an
assurance
of
mercie
:
or
,
that
this
assurance
alone
,
ioyned
with
nothing
els
doth
iustifie
.
No
:
we
say
that
m
Obiectum
fidei
adaequatum
,
The
generall
obiect
of
faith
,
which
is
as
large
as
the
extent
of
faith
it selfe
,
est
omne
verbum
Dei
in
genere
,
is
vniuersally
the
whole
word
of
God.
We
say
that
,
it
is
n
officium
fidei
,
veritati
Dei
subscribere
,
quoties
,
&
quicquid
,
&
quocunque
modo
loquitur
:
to
subscribe
to
all
the
truth
of
God
,
how
often
soeuer
,
whatsoeuer
,
and
in
what
manner
soeuer
he
deliuer
it
.
But
we
say
,
that
o
proprium
&
principale
,
primum
&
proximum
obiectum
fidei
iustificantis
,
the
proper
and
principall
,
the
chiefe
and
neerest
obiect
of
iustifying
faith
,
is
(
among
all
other
things
which
it
apprehendeth
)
Christ
crucified
,
with
all
his
benefits
,
as
he
is
offered
vnto
vs
in
the
Word
and
Sacraments
;
and
in
Christ
and
through
Christ
the
mercie
of
God
the
Father
.
We
say
further
,
for
the
opening
of
this
matter
,
that
whereas
there
are
p
tres
partes
fidei
,
(
as
Musculus
calleth
them
)
three
parts
,
or
three
degrees
,
or
three
saculties
,
or
three
acts
of
a
true
faith
,
Credere
Deum
,
Deo
,
In
Deum
:
The
one
,
to
beleeue
there
is
a
God
:
the
second
,
to
beleeue
all
that
God
saith
to
be
true
:
the
third
,
to
beleeue
in
God
with
confidence
:
this
same
tertius
fidei
gradus
,
to
trust
in
God
with
confidence
of
mercie
,
doth
q
ex
duobus
prioribus
emergere
,
arise
from
the
two
former
,
and
as
Chemnitius
speaketh
,
r
praesupp●nit
&
includit
,
presupposeth
and
includeth
the
former
.
For
no
man
can
by
faith
assure
himselfe
of
the
mercie
of
God
,
who
doth
not
first
beleeue
that
there
is
a
God
,
and
that
all
is
true
which
proceedeth
from
him
.
Therefore
doe
not
we
imagine
such
a
iustifying
faith
,
as
beleeueth
nothing
but
mercie
to
himselfe
:
or
that
beleefe
of
mercie
alone
(
that
is
ioyned
with
no
beleefe
els
)
is
sufficient
to
iustification
.
But
we
say
,
that
a
Iustifying
faith
,
hath
for
his
Obiect
,
all
that
God
would
haue
to
be
beleeued
:
and
among
all
other
things
principally
,
the
mercie
of
God.
I
make
this
plaine
by
a
similitude
.
The
vegetatiue
soule
,
is
the
soule
of
plants
,
and
is
a
true
soule
in
his
kind
,
though
it
hath
neither
sense
nor
reason
.
The
sensitiue
soule
,
is
the
soule
of
beasts
,
and
soules
,
and
fishes
,
&
it
is
a
distinct
kind
of
soule
by
it selfe
;
including
vegetation
,
but
void
of
reason
.
The
reasonable
soule
,
is
the
soule
of
men
,
&
is
a
distinct
kind
of
soule
by
it selfe
;
yet
such
a
one
as
includeth
both
vegetation
,
and
sense
.
Applie
this
to
the
three
kinds
,
or
degrees
of
faith
.
Credere
Deum
,
to
beleeue
there
is
a
God
,
is
the
faith
of
Infidels
and
Pagans
,
and
is
a
true
faith
,
though
it
neither
beleeue
the
Word
of
God
,
nor
mercie
from
God.
Credere
Deo
,
that
is
,
to
beleeue
all
that
God
saith
to
be
true
,
is
the
faith
of
Deuills
and
Reprobates
,
and
includeth
in
it
the
faith
of
Infidels
,
and
is
a
true
faith
in
the
kind
,
though
it
apprehend
no
mercie
.
Credere
i●
Deum
;
that
is
,
by
faith
to
relie
vpon
the
mercie
of
God
,
is
the
faith
of
the
Elect
,
and
comprehendeth
both
the
faith
of
the
Infidels
,
and
the
faith
of
the
deuills
:
and
is
a
distinct
kind
of
faith
in
it selfe
.
And
this
compleat
faith
,
consisting
of
all
these
three
,
we
Protestants
say
,
to
be
that
onely
faith
that
iustifieth
in
the
presence
of
God.
Against
therefore
both
Historians
and
Papists
,
I
make
these
foure
conclusions
.
1.
True
Christian
sauing
faith
,
doth
not
onely
beleeue
God
and
Christ
,
the
word
of
God
,
and
the
Word
of
Christ
,
the
storie
of
God
,
and
the
storie
of
Christ
:
but
also
it
doth
beleeue
and
apprehend
the
mercie
of
this
God
,
per
de●mmediatorem
,
by
Christ
the
Mediator
.
2.
True
Christian
sauing
faith
,
differeth
from
the
faith
of
the
Deuills
,
only
in
this
(
and
the
consequences
thereof
)
that
the
Elect
apprehend
the
mercie
of
God
to
them
in
Christ
,
which
the
Deuills
can
not
doe
.
3.
To
beleeue
only
the
Word
of
God
,
and
the
Storie
of
Christ
:
is
to
beleeue
no
more
then
the
Deuills
.
4.
To
beleeue
all
that
the
Deuills
doe
beleeue
,
and
not
by
faith
to
applie
the
mercie
of
God
to
thy selfe
in
Christ
,
will
●o
more
keepe
thy
soule
&
conscience
from
despaire
,
then
it
doth
the
Deuills
from
trembling
;
of
which
S.
Iames
saith
here
,
that
though
they
beleeue
,
yet
they
tremble
.
Now
,
that
the
word
of
God
is
cleare
in
this
case
,
and
that
God
requireth
in
the
Scriptures
,
not
only
the
faith
of
the
storie
;
but
also
,
by
faith
,
an
application
of
mercie
to
a
mans
owne
soule
;
I
will
make
manifest
vnto
you
by
foure
principall
arguments
:
whereof
,
The
first
shall
be
drawn
from
the
doctrin
of
the
Gospell
,
which
is
the
foundation
of
truth
;
and
is
called
in
the
Scriptures
,
s
verbum
fidei
,
the
word
of
faith
.
The
second
,
from
the
Sacraments
,
annexed
to
this
Doctrine
;
which
are
called
t
sigilla
fidei
,
the
seales
of
faith
.
The
third
,
from
the
forme
of
our
Creed
,
which
is
u
regula
fidei
,
the
rule
of
faith
.
The
fourth
from
the
definition
,
or
description
of
faith
,
laid
out
Heb.
11.
1.
Of
which
their
owne
canonized
Schooleman
(
who
is
among
them
as
an
other
Oracle
of
Delphos
)
saith
,
that
x
though
some
affirme
that
it
is
no
perfect
definition
,
because
it
sheweth
not
the
quidditie
or
essence
thereof
,
y
as
the
Philosopher
speaketh
:
yet
if
a
man
rightly
consider
of
it
,
Omnia
ex
quibus
fides
potest
definiri
in
praedicta
definitione
tanguntur
,
licet
verba
non
ordinentur
sub
forma
definitionis
:
that
is
,
All
things
required
to
the
definition
of
faith
are
touched
therein
,
though
the
words
be
not
placed
in
a
logicall
forme
of
a
definition
.
Therefore
that
definition
we
wil
examine
in
his
place
.
But
first
of
the
doctrine
of
the
Gospell
.
1.
No
man
can
doubt
,
but
faith
is
built
vpon
Doctrine
:
for
z
faith
is
by
hearing
:
viz.
of
the
doctrine
which
is
taught
vnto
vs.
Now
vpon
what
doctrine
hath
faith
his
foundation
?
vpon
the
doctrine
of
the
Law
?
By
no
means
:
for
,
a
The
Law
is
not
of
faith
.
It
neither
describeth
the
faith
,
nor
requireth
the
faith
,
by
which
we
are
iustified
;
but
b
rationem
iustificandi
hominis
a
fide
prorsus
alienam
habel
:
it
prescribeth
a
meanes
of
iustification
cleane
contrarie
to
faith
:
that
is
,
obedience
and
workes
of
the
Law.
It
is
therefore
built
vpon
the
doctrine
of
the
Gospel
:
faith
must
apprehend
the
Gospel
:
c
Repent
,
and
beleeue
the
Gospell
.
Againe
,
d
Goe
preach
the
Gospel
to
euery
creature
.
Then
it
followeth
;
He
that
beleeueth
(
the
Gospell
)
shall
be
saued
:
hee
that
beleeueth
not
(
the
Gospell
)
shall
be
damned
.
The
matter
therefore
to
be
beleeued
,
is
the
Gospell
.
Now
,
what
is
the
Gospell
?
A
bare
Historie
only
?
or
a
bare
historicall
narration
of
things
done
and
passed
?
By
no
meanes
.
e
Euangelium
est
forma
vitae
ex
resurrectione
,
saith
S.
Basile
;
The
Gospel
is
a
doctrine
of
a
new
forme
of
life
,
following
vpon
our
regeneration
,
or
spirituall
resurrection
.
And
S.
Augustine
,
speaking
of
Philips
preaching
to
the
Eunuch
,
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
g
Hoe
est
euangelizaro
Christum
,
non
tantum
dieere
quae
sunt
eredenda
de
Christo
,
sed
etiam
quae
obseruanda
ei
qui
accedit
ad
compagem
corporis
Christi
:
This
is
to
preach
the
Gospel
of
Christ
,
or
Christ
in
the
Gospel
,
not
only
to
teach
what
things
are
to
be
beleeued
concerning
Christ
,
but
also
what
things
he
must
obserue
and
practise
,
which
commeth
to
ioyne
himselfe
to
the
bodie
of
Christ.
The
Gospell
therefore
is
a
Doctrine
of
admonition
,
of
exhortation
,
of
practise
,
of
reformation
:
not
a
narration
only
.
A
note
which
I
would
not
omit
,
because
if
you
marke
them
,
either
Protestants
or
Papists
which
content
themselues
with
the
faith
of
the
historie
;
yee
shall
find
little
of
spirituall
death
,
or
resurrection
in
them
;
that
is
,
little
mortification
of
the
flesh
,
or
viuification
of
the
Spirit
,
by
the
power
of
the
death
and
resurrection
of
Christ
;
wherein
notwithstanding
confifleth
the
very
vigour
and
marrow
of
the
doctrine
of
the
Gospel
.
But
I
come
nearer
to
the
purpose
.
What
may
we
call
the
Gospell
?
h
Euangelium
est
raedicatio
salutis
〈◊〉
,
●aith
Nazianzene
;
The
Gospell
is
the
preaching
of
a
new
kind
or
meanes
of
saluation
:
viz.
brought
into
the
world
by
Iesus
Christ
,
and
differing
from
that
olde
of
Moses
:
i
which
who
so
doth
,
shall
liue
in
them
▪
The
Gospel
then
preacheth
a
new
saluation
:
and
to
whom
preacheth
it
?
to
vs.
And
must
we
beleeue
the
Gospell
?
Then
must
we
beleeue
this
new
saluation
.
Theophylact
sheweth
a
reason
why
that
which
we
cal
the
gospel
,
is
called
in
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
k
Evangelium
dicitur
,
eò
quòd
nunciet
nobis
res
prosperas
&
bene
se
habentes
,
id
est
,
bona
:
It
is
called
the
Gospell
,
(
as
we
would
say
a
Gods
spell
,
or
a
good
spell
)
or
(
as
the
Greeke
etimologie
giueth
)
a
message
of
good
newes
,
because
it
telleth
vs
of
things
going
well
on
our
sides
,
and
prosperously
with
vs
;
that
is
,
of
things
good
and
commodious
vnto
vs.
What
are
those
?
Nemp●
remissionem
peccatorum
,
iustitiam
,
reditum
in
coelos
,
adoptionem
in
filios
Dei
:
The
gospel
relateth
vnto
vs
,
the
remission
of
sinnes
,
righteousnes
,
or
iustification
,
our
restoring
vnto
heauen
,
our
adoption
to
be
the
sonnes
of
God.
All
this
the
Gospell
telleth
vnto
vs
;
and
this
I
trowe
is
a
great
deale
more
then
the
narration
of
the
historie
of
Christ.
But
let
me
adde
a
little
more
out
of
that
Father
against
our
meritorious
workemungers
;
Nunciat
autem
,
quam
facilè
ac
gratis
haec
accepimus
:
neque
nostro
labore
assecuti
sumus
haec
bona
,
neque
ea
ex
nostris
acceperimus
bonis
operibus
,
sed
gratiâ
&
misericordià
Dei
,
talia
bona
consecuti
sumus
:
that
is
to
say
,
The
Gospell
telleth
vs
withall
,
how
easily
and
freely
we
haue
receiued
these
things
,
(
that
is
,
remission
of
sinnes
,
iustification
,
restitution
to
heauen
,
adoption
to
be
the
sonnes
of
God.
)
For
it
telleth
vs
,
that
we
haue
not
obtained
these
things
,
either
by
our
owne
industrie
,
or
by
our
owne
good
workes
,
but
by
the
grace
and
mercie
of
God.
O
comfortable
Gospel
:
here
is
a
verie
Gods
spell
indeede
,
here
are
glad
tidings
indeede
,
here
is
a
doctrine
that
passeth
all
ioy
comprehensible
with
the
deepest
vnderstanding
.
But
now
gather
we
this
together
.
Doth
the
Gospel
bring
good
tidings
to
vs
of
good
things
that
haue
betided
vs
?
Are
these
good
things
,
remission
of
sinnes
,
iustification
,
and
the
rest
?
Doth
the
Gospel
tell
vs
that
wee
haue
receiued
these
benefits
without
our
labour
,
and
without
our
merit
freely
of
the
grace
of
God
?
And
must
we
beleeue
the
gospel
?
Why
then
we
must
beleeue
,
that
these
glad
tydings
are
sent
to
vs
,
that
remission
of
sinnes
,
and
saluation
is
giuen
to
vs
,
that
we
are
saued
by
mercie
without
our
owne
deserts
.
Is
not
this
to
beleeue
more
then
the
storie
?
Nay
,
is
not
this
to
take
home
the
Gospel
to
our selues
?
Is
not
this
by
faith
to
beleeue
that
the
saluation
which
Christ
wrought
for
man
mentioned
in
the
Gospel
,
no●
accepimus
,
we
haue
receiued
:
No
doubt
it
is
,
and
so
without
doubt
it
must
bee
.
For
,
if
faith
be
built
vpon
the
doctrine
of
the
Gospel
;
then
,
Qualis
causa
,
talis
effectus
:
such
doctrine
,
such
faith
.
But
the
doctrine
of
the
Gospell
is
a
doctrine
of
remission
of
sinnes
,
of
iustification●
of
adoption
,
of
saluation
by
Christ
vnto
vs.
Faith
therefore
must
be
a
faith
of
remission
of
sinnes
,
of
iustification
,
of
adoption
,
of
saluation
by
Christ
to
vs
:
which
I
trowe
is
an
applying
of
Gods
mercie
,
and
Christs
merits
vnto
our selues
.
And
here
let
none
obiect
vnto
me
,
that
a
man
may
beleeue
there
are
glad
tidings
in
the
Gospel
;
that
a
man
may
beleeue
that
the
Gospel
preacheth
remission
of
sinnes
and
saluation
by
Christ
,
and
yet
not
to
apply
them
to
himselfe
,
as
doe
the
deuills
and
thousands
of
Reprobats
:
for
this
indeede
(
say
I
)
is
to
beleeue
the
storie
of
the
Gospel
;
but
this
is
not
to
beleeue
the
Gospel
.
For
the
Gospel
is
a
doctrine
,
l
animant
,
ac
offerens
ingentiabona
,
&
ad
ea
accipienda
blandissimè
i●●itans
:
a
doctrine
that
hearteneth
vs
on
;
m
Comfort
yee
,
comfort
yee
my
people
.
A
doctrine
that
offereth
vnto
vs
infinite
good
;
n
I
will
be
their
God
,
and
they
shall
bee
my
people
:
I
will
forgiue
their
iniquitie
,
and
I
will
remember
their
〈◊〉
no
more
.
A
doctrine
that
kindly
inuiteth
and
allureth
vs
to
entertaine
the
goodnes
offered
therein
o
H●
,
euery
one
that
thirsteth
,
come
to
the
waters
.
And
againe
,
p
Come
vnto
me
all
yee
that
are
wearie
.
Yea
,
that
which
is
most
of
all
the
Gospell
preacheth
mercie
vnto
me●
app●●catiue
,
as
it
were
thrusting
it
into
their
bosomes
,
and
pinning
it
vpon
the
hearets
sleeues
:
q
Thy
sins
are
forgiuen
thee
:
r
Saluation
is
come
to
this
house
:
s
The
promise
is
made
to
you
&
your
children
:
t
who
was
deliuered
to
death
for
our
sinnes
,
&
rase
againe
to
our
iustification
▪
u
As
he
hath
chosen
us
in
him
,
who
hath
predestinated
vs
to
bee
adopted
:
x
To
him
that
loued
vs
,
and
washed
vs
from
our
sinnes
in
his
blood
,
and
made
vs
Kings
and
Priests
vnto
God
:
and
a
thousand
like
.
So
that
the
Gospell
doth
not
onely
preach
remission
of
sinnes
,
and
saluation
vnto
men
;
but
it
preacheth
it
with
application
vnto
the
hearers
.
And
therefore
to
beleeue
the
Gospel
,
is
to
beleeue
it
with
application
,
and
so
to
apply
and
appropriate
the
benefits
contained
in
it
,
vnto
thine
own
selfe
that
hearest
it
.
This
say
I
is
to
beleeue
the
Gospel
.
And
so
much
for
the
Gospell
,
which
is
,
The
word
of
faith
.
2.
Now
,
as
touching
the
Sacraments
,
which
are
The
seales
of
faith
.
What
manner
of
faith
doe
they
seale
vp
,
and
confirme
in
our
hearts
?
Doe
they
seale
vp
vnto
vs
the
truth
of
the
storie
?
Are
they
confirmations
vnto
vs
,
that
y
Christ
was
about
30.
yeares
olde
when
he
was
baptized
?
that
he
z
was
tempted
in
the
wildernesse
?
that
hee
a
raised
Iairus
daughter
,
that
hee
b
preached
in
the
Synagogue
,
that
he
c
washed
his
disciples
feete
,
or
such
like
?
No●
but
they
seale
vp
that
which
is
a
great
deale
more
consequent
to
vs
:
and
that
is
,
The
mercie
of
God
,
and
the
benefits
of
Christ
to
belong
vnto
vs.
As
for
example
;
In
the
Sacrament
of
baptisme
,
there
is
first
water
;
which
Pindarus
said
was
,
d
reruns
optima
,
the
best
creature
that
is
:
a
worthy
representation
of
the
blood
of
Christ
;
which
Peter
calleth
,
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pretious
blood
:
for
the
inestimable
effects
.
Secondly
,
there
is
the
vnseparable
proprietie
of
water
,
which
is
to
wash
and
cleanse
:
a
representatiō
of
the
power
and
vertue
of
the
blood
of
Christ
,
which
f
cleanseth
from
all
sinne
.
Yea
,
and
thirdly
,
there
is
the
applying
of
this
water
,
vnto
the
body
of
the
person
baptized
:
a
signe
of
the
appropriating
of
the
blood
of
Christ
,
and
the
vertue
thereof
vnto
him
that
doth
receiue
it
.
And
so
baptisme
carrieth
with
it
,
not
onely
a
representation
of
Christs
blood
,
and
the
power
thereof
in
generall
:
but
also
a
particularizing
of
them
both
vnto
the
person
,
which
is
made
partaker
of
that
holy
Sacrament
.
Hereof
S.
Paul
calleth
Baptisme
,
g
a
putting
on
of
Christ
:
All
ye
that
are
baptised
into
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
haue
put
on
Christ.
They
haue
put
him
on
as
their
owne
garment
vpon
their
owne
backs
to
couer
their
nakednes
,
to
shrowd
them
from
the
parching
heat
,
and
from
the
pinching
cold
.
Hereof
againe
it
is
that
Peter
saith
,
h
baptisme
saueth
vs
:
that
is
,
shadoweth
to
vs
the
power
of
Christ
,
by
which
wee
are
saued
.
Hereof
Tertullian
said
,
i
In
baptismo
tingimur
passione
Christi
:
In
baptisme
wee
are
dipped
in
the
passion
of
Christ.
Hereof
said
Nazaanzen●
,
k
spiritus
sanctus
me
deisicat
per
baptismum
:
The
holy
Ghost
deifieth
me
by
baptisme
:
that
is
,
by
holinesse
maketh
vs
l
partakers
of
the
godly
nature
,
as
Peter
speaketh
.
Yea
hereof
is
that
high
commendation
which
S.
Basil
giueth
to
the
Sacrament
:
m
Baptismus
est
captiuorum
&
aeris
alient
remissio
,
pecca●●tmors
,
animae
regeneratio
,
amictus
splendens
,
character
indiprensibilis
,
coeli
iter
,
regni
coelestis
conciliatio
,
adoptionis
gratia
:
Baptisme
is
goaldeliuerie
to
the
prisoners
,
discharge
to
them
that
are
in
debt
,
the
death
of
sinne
,
the
regeneration
of
the
soule
,
the
gorgeous
ar●y
,
the
indeprehensible
badge
,
the
passage
to
heauen
,
the
obtaining
of
the
kingdome
of
heauen
,
the
grace
of
adoption
.
And
such
a
thing
is
Baptisme
,
not
ex
opere
operato
,
(
which
the
Fathers
neuer
dreamed
of
,
that
knewe
that
wicked
men
also
were
baptized
,
as
wee
haue
heard
before
out
of
Augustine
)
but
by
representing
,
yea
exhibiting
,
yea
applying
Christ
and
his
graces
vnto
vs
,
and
sealing
vp
to
our
faith
,
the
exhibition
,
and
the
application
,
and
so
the
proprietie
and
benefit
thereof
.
Baptisme
therefore
applieth
to
the
receiuer
the
mercie
of
God
in
Christ
Iesus
,
and
the
vertue
of
his
blood
to
remission
of
sinnes
.
Then
to
proceed
to
the
Sacrament
of
the
Lords
supper
:
there
is
first
Bread
and
Wine
,
a
representation
of
the
bodie
,
and
blood
of
Christ.
There
are
secondly
with
them
,
the
naturall
qualities
of
bread
and
wine
:
which
are
n
to
strengthen
and
make
gladde
the
heart
,
o
Apprime
panis
refic●●
:
Bread
is
a
speciall
nourisher
.
And
wine
is
,
p
sanguis
terrae
,
the
blood
of
the
earth
,
as
Androcides
wrote
to
Alexander
.
q
Sanguis
vnae
,
the
blood
of
the
grape
.
A
liuely
image
of
the
vigor
of
the
bodie
and
blood
of
Christ
:
of
which
himselfe
affirmeth
,
r
My
flesh
is
meate
indeede
,
and
my
blood
is
drinke
indeede
.
Yea
:
and
that
,
such
meate
and
such
drinke
,
that
whosoeuer
eateth
this
flesh
,
and
drinketh
this
blood
hath
eternall
life
.
But
all
this
is
Historicall
.
There
is
therefore
yet
farther
in
this
Sacrament
,
a
giuing
of
bread
,
a
taking
,
and
eating
of
this
bread
:
there
is
also
a
giuing
of
this
wine
,
a
taking
,
and
a
drinking
of
this
wine
by
the
communicants
.
This
Action
as
it
is
most
liuely
,
so
it
is
most
significant
:
it
representeth
the
giuing
of
the
bodie
and
blood
of
Christ
to
the
receiuer
;
the
taking
of
the
bodie
and
blood
of
Christ
by
the
receiuer
;
the
eating
on
the
bodie
of
Christ
,
the
drinking
on
the
blood
of
Christ
by
the
receiuer
.
And
so
assureth
our
faith
,
not
onely
that
Christs
bodie
was
broken
,
and
Christs
blood
was
shedde
,
but
that
it
was
also
broken
,
and
f●●ed
for
vs
,
to
whom
the
sacramental
signes
thereof
are
there
tendered
and
reached
out
;
and
so
sealeth
vp
vnto
vs
our
spirituall
nourishment
by
him
vnto
euerlasting
saluation
.
Gregorie
Nissene
speaking
of
those
words
in
the
Gospell
of
Iohn
,
s
There
came
out
of
his
side
blood
and
water
,
maketh
them
two
images
of
the
two
Sacraments
:
t
Quoniam
tum
per
diuinum
baptisma
,
tum
per
sancti
sanguinis
participationem
&
vsum
,
consecrari
nos
,
ac
diuinitatem
induore
credimus
:
For
both
by
diuine
baptisme
,
and
by
the
participation
and
vse
of
his
holy
blood
,
we
beleeue
that
we
are
consecrated
to
God
,
and
doe
put
on
vpon
vs
the
diuinitie
,
that
is
,
the
diuine
qualities
of
God.
And
he
alleadgeth
there
Chrysostomes
monition
vpon
the
Exposition
of
those
words
:
Cùm
ad
horrendum
poculum
accsdis
,
tanquam
ab
ipso
dominico
latere
bibiturus
accedas
:
When
thou
commest
to
drinke
of
this
fearefull
cuppe
in
the
Sacrament
,
come
as
if
thou
shouldest
there
drinke
blood
,
running
out
of
the
very
side
of
the
Lord.
So
applicatiue
should
be
our
faith
,
in
communicating
these
holy
misteries
.
And
indeed
in
such
an
applying
maner
did
our
Lord
Iesus
institute
this
Sacrament
:
u
Take
yee
,
eate
yee
:
this
is
my
bodie
,
which
is
giuen
(
not
for
others
only
)
but
for
you
.
And
againe
,
This
cuppe
is
the
new
Testament
in
my
blood
,
which
is
shead
(
not
for
others
only
)
but
for
you
.
Euery
man
therefore
that
taketh
these
misteries
,
must
beleeue
that
Christs
bodie
was
broken
,
and
that
Christs
blood
was
shead
for
him
:
which
I
trow
is
a
great
deale
more
then
to
beleeue
the
storie
.
S.
Bernard
hath
a
notable
saying
,
expresse
to
this
purpose
:
x
&
hoc
designat
illibatum
illud
altaris
sacrificium
,
vbi
dominicum
corpus
accipimus
:
And
this
doth
that
holy
and
vndefiled
sacrifice
of
the
altar
signifie
vnto
vs
,
where
we
receiue
the
Lords
bodie
;
vt
ficut
videtur
illa
forma
panis
in
nos
intrare
,
sic
nouerimus
per
eam
,
quam
in
terris
habuit
conuersationem
,
ipsum
intrarein
nos
,
ad
habitandum
in
cordibus
nostris
per
fidem
:
that
euen
as
in
that
Sacrament
,
the
forme
of
bread
is
seene
and
sensibly
discerned
,
to
enter
into
vs
and
our
bodies
,
so
we
might
know
that
Christ
himselfe
doth
enter
into
vs
,
according
to
that
flate
which
hee
had
here
amongst
vs
,
to
dwell
in
vs
and
in
our
hearts
by
faith
.
The
name
of
the
Sacrifice
of
the
Altar
,
I
refuse
not
.
Our
right
reuerend
and
right
learned
Bishop
of
Winchester
hath
abundantly
shewed
y
how
that
tearme
was
vsed
of
the
Fathers
,
and
how
it
may
be
receiued
of
vs.
The
carnall
eating
of
Christ
(
if
S.
Bernard
any
such
)
is
also
notably
confuted
by
the
same
man
in
the
same
treatise
.
But
this
is
that
I
would
prooue
,
and
that
pregnantly
,
from
the
words
of
the
Father
;
that
,
the
Sacrament
of
the
Lords
supper
,
which
hee
there
calleth
,
the
sacrifice
of
the
Altar
,
is
not
only
a
bare
signe
and
representation
of
Christs
bodie
and
blood
broken
and
shead
vpon
the
Altar
of
the
Crosse
:
but
also
that
the
receiuing
in
of
the
bread
and
wine
into
our selues
,
doe
seale
vp
vnto
vs
that
doe
receiue
them
,
Christs
owne
entering
into
vs
,
and
dwelling
within
vs
,
euen
in
our
hearts
by
a
liuely
faith
.
And
hereof
it
is
that
we
call
the
Sacraments
,
signa
exhibitina
,
signes
that
doe
exhibite
,
reach
forth
,
and
tender
the
things
which
they
figure
and
represent
.
And
our
Church
rightly
profeffeth
of
the
Sacramēts
,
z
that
they
are
,
non
tantùm
notae
p●●fessionis
Christianorum
,
not
only
markes
or
badges
of
Christian
profession
,
sed
certa
quaedam
potius
testimonia
&
efficacia
signa
gratiae
atque
bonae
in
nos
voluntatis
Dei
,
but
rather
also
and
much
rather
certaine
assured
testimonies
,
and
effectual
signes
of
the
grace
and
good
will
of
God
towards
vs.
In
so
much
that
when
I
come
to
the
Lords
table
,
and
there
the
Minister
reacheth
forth
the
holy
mysteries
to
mee
,
and
I
receiue
them
at
his
hand
,
a
Nihil
dubito
,
quin
ipse
vere
porrigat
,
&
ego
recipiam
,
saith
Calvin
:
I
nothing
doubt
but
that
Christ
doth
verily
reach
out
vnto
me
,
and
I
doe
verily
receiue
his
bodie
and
blood
to
become
the
food
and
nourishment
of
my
soule
.
Such
a
faith
therefore
doe
the
Sacraments
seale
vp
vnto
vs
,
as
doth
not
only
acknowledge
al
that
Christ
hath
done
to
be
true
;
but
also
doth
applie
the
merits
of
Christ
,
and
thorough
them
the
mercie
of
God
vnto
euery
worthy
receiuer
thereof
.
And
so
much
of
the
Sacraments
,
which
are
the
seales
of
faith
.
3.
It
followeth
to
speake
of
our
common
forme
of
Creede
,
which
is
not
amisse
called
,
regula
fidei
,
the
rule
,
or
square
of
our
faith
.
Because
it
containeth
the
most
principall
points
of
our
Christian
religion
,
to
the
proportion
whereof
other
particulars
must
be
reduced
.
Blind
Bellarmine
,
(
for
who
so
blind
as
he
that
will
not
see
?
)
vseth
this
for
the
first
,
and
as
it
were
principall
reason
;
that
iustifying
faith
is
not
confidence
of
mercie
,
because
that
b
In
symbole
fidei
,
in
the
common
rule
of
our
faith
,
many
things
are
contained
which
are
necessarie
to
be
beleeued
,
if
a
man
will
be
iustified
by
faith
:
of
the
vnitie
,
of
the
Trinitie
,
of
the
incarnation
,
passion
,
and
resurrection
of
Christ
,
&c.
De
speciali
autem
misericordia
ne
verbum
quidem
,
but
in
all
the
Creede
,
or
Creedes
,
(
for
hee
ioyneth
the
foure
knowne
Creeds
together
)
there
is
not
one
word
of
speciall
mercie
.
And
therefore
he
there
striueth
to
confute
Luther
and
Melancthon
,
that
would
include
the
apprehension
of
speciall
mercie
in
the
Creed
:
the
one
,
vnder
that
Article
,
I
beleeue
the
holy
Catholique
Church
:
the
other
,
vnder
that
Article
,
I
beleeue
the
remission
of
sinnes
.
Well
:
let
the
controuersie
stand
betweene
them
as
it
doth
:
for
I
will
not
meddle
with
the
latter
part
of
the
Creed
;
I
will
vse
a
new
argument
out
of
the
former
part
,
which
concerneth
God
,
and
our
beleefe
in
him
.
And
touching
that
I
say
,
that
not
only
particular
words
,
but
the
whole
tenure
of
our
faith
,
as
we
professe
it
in
the
Creed
▪
doth
implie
apprehension
of
speciall
mercie
to
the
professor
.
Marke
how
the
forme
of
the
Creed
runneth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
beleeue
in
God
the
Father
.
And
,
I
beleeue
in
Iesus
Christ.
And
againe
,
I
beleeue
in
the
holy
Ghost
:
which
if
we
could
properly
expresse
in
our
English
tongue
,
and
ioyne
the
preposition
to
the
Accusatiue
case
,
should
signifie
thus
much
;
I
beleeue
towards
God
,
or
into
God
the
Father
:
I
beleeue
towards
or
into
Iesus
Christ
,
and
so
forth
.
For
,
Credo
in
Deum
,
is
more
essentiall
and
effectuall
,
then
our
language
will
fully
expresse
.
And
this
is
no
small
matter
in
the
eye
of
the
Papists
:
for
Master
Harding
holdeth
this
forme
,
Credo
in
Deum
,
so
authentike
and
materiall
;
as
that
he
deeply
challengeth
the
Church
of
England
for
professing
their
faith
in
another
forme
,
c
Credimus
vnam
quandam
naturam
,
&c.
Credimus
Iesum
Christum
,
&c.
And
hee
alleadgeth
against
this
,
that
d
the
vtterance
of
our
faith
is
strange
to
Christian
eares
,
who
haue
beene
accustomed
to
heare
,
Credo
in
Deum
,
&c.
He
saith
that
,
That
other
forme
of
words
which
we
vse
,
soundeth
not
so
Christian
like
:
I
beleeue
there
is
a
God
:
I
beleeue
that
Iesus
Christ
is
the
sonne
of
the
Father
:
I
beleeue
that
the
holy
Ghost
is
God.
He
rendreth
this
reason
of
his
rebuke
;
Although
this
forme
of
words
(
I
beleeue
there
is
a
God
,
&c.
)
doe
expresse
a
right
faith
,
yet
beeing
such
as
may
be
vttered
by
the
Deuills
,
and
hath
alwaies
beene
vttered
by
Heretikes
their
ministers
;
the
auncient
and
holy
Fathers
haue
liked
better
the
old
forme
and
manner
,
after
which
euery
Christian
man
saith
;
I
beleeue
in
God
,
I
beleeue
in
Iesus
Christ
,
I
beleeue
in
the
holy
Ghost
:
for
this
importeth
a
signification
of
faith
,
with
hope
and
charitie
;
that
other
,
of
faith
only
which
the
Deuills
haue
and
tremble
,
as
S.
Iames
saith
.
Very
well
then
;
Omen
accipio
:
let
M.
Hardings
speach
for
this
time
goe
for
currant
(
which
notwithstanding
the
good
Bishop
fully
answered
in
that
place
)
let
the
most
auncient
&
most
authentique
forme
of
professing
our
Creed
be
thus
;
Credo
in
Deum
,
&c.
I
beleeue
in
God
;
I
beleeue
in
Iesus
Christ
,
&c.
The
Question
is
now
,
what
it
is
,
Credere
in
Deum
,
to
beleeue
in
God
?
Let
the
Fathers
answer
.
S.
Augustine
saith
,
e
De
Apostolis
ips●s
dicere
possumus
:
credimus
Paulo
,
sed
non
credimus
in
Paulum
;
Credimus
Petro
,
sed
non
credimus
in
Petrum
:
We
may
say
of
the
Apostles
themselues
,
I
beleeue
Paul
,
but
I
beleeue
not
in
Paul
:
I
beleeue
Peter
,
but
I
beleeue
not
in
Peter
.
But
of
God
we
say
both
,
I
beleeue
God
,
and
,
I
beleeue
in
God.
Then
belike
,
to
beleeue
God
,
is
one
thing
,
and
to
beleeue
in
God
,
another
thing
.
What
is
then
to
beleeue
in
God
?
S.
Augustine
sheweth
it
in
the
same
place
,
opening
those
words
,
f
This
is
the
worke
of
God
,
that
you
should
beleeue
in
him
whom
hee
hath
sent
.
Thus
hee
saith
;
Quid
est
ergo
credere
in
eum
?
what
is
it
therefore
to
beleeue
in
him
?
Hee
answereth
.
Credendo
amare
,
credendo
in
eum
ire
,
&
eius
membris
incorporari
:
By
or
in
beleeuing
to
loue
Christ
,
by
or
in
beleeuing
to
goe
to
Christ
,
by
or
in
beleeuing
to
be
incorporated
into
the
members
of
Christ
:
this
is
to
beleeue
in
Christ.
I
demand
then
;
Can
any
man
heartely
and
soundly
loue
Christ
,
who
hath
not
some
perswasion
that
Christ
loueth
him
?
Can
any
man
with
comfort
goe
towards
Christ
,
who
is
not
aforehand
perswaded
,
that
Christ
will
looke
comfortably
towards
him
?
Can
any
man
be
incorporated
into
the
members
of
Christ
,
that
doth
not
by
faith
entertaine
Christ
for
his
head
?
If
not
:
then
it
followeth
,
that
to
beleeue
in
Christ
,
implieth
an
affiance
and
perswasion
of
his
loue
and
mercie
.
Cyprian
hath
a
treatise
,
which
is
censured
I
confesse
,
by
g
Peter
Martyr
to
be
none
of
his
:
and
his
reasons
are
somewhat
in
that
behalfe
;
yet
is
that
Authoritie
good
against
the
Papists
;
for
Constantius
there
alleadgeth
it
▪
yea
and
it
is
not
nothing
to
me
that
our
iudicious
Fulke
h
quoteth
it
for
Cyprians
.
But
howsoeuer
:
auncient
it
is
,
and
none
of
ours
it
is
,
and
thus
he
speaketh
;
i
Non
credit
in
deum
,
qui
non
in
eo
solo
collocat
totius
faelicitatis
suae
fiduciam
:
Hee
doth
not
beleeue
in
God
,
who
doth
not
repose
vpon
God
alone
,
the
affiance
,
or
assurance
,
of
his
whole
felicity
.
Now
,
who
can
by
faith
repose
vpon
God
the
confidence
of
his
happinesse
,
which
is
not
by
the
same
faith
assured
of
his
mercie
?
Heare
another
;
S.
Bernard
very
notably
,
k
Credere
Deo
,
est
verbis
eius
fidem
adhibere
:
To
beleeue
God
,
is
to
beleeue
his
words
to
be
true
.
Credere
Deum
,
est
confif●●eri
vbique
esse
:
To
beleeue
a
God
,
is
to
beleeue
him
to
be
euery
where
.
Credere
in
Deum
,
est
onmen●
spem
suam
in
illum
dirigere
:
To
beleeue
in
God
,
is
to
cast
all
our
hope
vpon
him
:
which
no
man
can
doe
,
nor
will
doe
,
which
hath
no
perswasion
of
his
fauour
.
Hee
addeth
further
,
(
which
maketh
much
to
my
present
Text
,
and
this
cause
,
)
Deum
,
&
Deo
credunt
daemones
;
sed
in
illum
non
credunt
,
in
quem
qui
credit
,
non
confundetur
:
quiae
spem
suam
non
ponunt
in
illum
:
The
Deuills
beleeue
there
is
a
God
,
and
that
God
is
true
,
but
they
beleeue
not
in
God
,
in
whom
whosoeuer
beleeueth
shall
not
be
confounded
,
because
they
put
not
their
hope
or
trust
in
him
.
This
S.
Bernard
expoundeth
to
beleeue
in
God
,
and
thus
he
disseuereth
it
from
the
beleefe
of
the
Deuills
.
I
adde
the
fourth
to
make
vp
the
messe
:
Eusebius
Emissenus
;
l
Aliud
est
credere
Deo
,
aliud
in
Deum
credere
:
It
is
one
thing
to
beleeue
God
,
an
other
thing
,
to
beleeue
in
God.
And
againe
,
it
is
one
thing
,
Credere
Deum
,
to
beleeue
there
is
a
God
;
another
thing
,
to
beleeue
in
God.
For
the
Deuill
is
found
to
beleeue
that
there
is
a
God
;
but
to
beleeue
in
God
none
is
prooued
,
but
he
which
hath
deuoutly
trusted
in
him
.
I
conclude
then
:
Is
to
beleeue
in
God
,
to
beleeue
and
loue
him
?
Is
to
beleeue
in
God
,
to
repose
vpon
him
the
confidence
of
our
happinesse
?
Is
to
beleeue
in
God
,
to
cast
our
hope
vpon
him
?
Lastly
,
is
to
beleeue
in
God
,
deuoutly
to
trust
in
him
?
And
doth
our
creed
teach
vs
to
professe
our
faith
thus
;
I
beleeue
in
God
,
I
beleeue
in
Iesus
Christ
,
I
beleeue
in
the
holy
Ghost
?
then
let
Bellarmine
goe
and
reconcile
himselfe
to
Mr.
Harding
his
Auncient
;
who
saith
,
that
to
beleeue
in
God
,
importeth
a
signification
of
faith
,
with
hope
,
and
charitie
,
and
let
him
confesse
that
the
creed
intendeth
such
a
faith
,
as
apprehendeth
speciall
mercie
.
I
am
not
ignorant
,
that
this
distinction
of
Credere
Deum
,
Deo
,
in
Deum
,
is
somewhat
disputed
against
.
Peter
Martyr
saith
,
that
m
The
holy
Scriptures
doe
not
alwayes
,
and
exactly
obserue
it
,
and
he
alleadgeth
these
examples
:
n
The
people
feared
the
Lord
,
and
beleeued
the
Lord
,
and
his
seruant
Moses
,
Credebant
in
Dominum
,
&
in
Mosen
:
and
againe
,
o
that
,
The
people
may
beleeue
thee
for
euer
,
In
te
credant
:
And
in
the
newe
Testament
,
p
many
beleeued
in
his
name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
notwithstanding
is
spoken
of
an
imperfect
faith
.
And
Salmeron
the
great
Iesuite
challengeth
S.
Augustine
by
name
,
for
vsing
the
distinction
of
Credere
Deo
,
and
Credere
in
Deum
,
shewing
that
they
are
vsed
alike
in
the
Scriptures
,
yea
and
then
he
bringeth
an
instance
from
the
forme
of
our
Creede
,
q
Omnes
fideles
siue
iusti
siue
peccatores
instituuntur
per
symbolum
apostolicum
dicere
,
Credo
in
Deum
,
&c.
Et
tamen
non
omnes
qui
dicunt
,
Credo
in
vnum
Deum
,
charitatem
habent
:
All
the
faithfull
,
saith
he
,
whether
righteous
men
,
or
sinners
,
are
taught
by
the
Apostles
Creed
to
say
,
I
beleeue
in
God
,
&c.
And
yet
not
all
that
sing
or
say
,
I
beleeue
in
one
God
,
haue
charity
.
But
now
obserue
wee
;
first
that
,
r
The
seruile
letter
in
the
Hebrewe
,
or
s
the
Hebrewes
phrase
in
those
places
of
the
old
Testament
,
and
the
like
,
ought
not
in
Greeke
or
Latine
to
be
translated
with
the
preposition
that
ruleth
an
accusatiue
or
ablatiue
case
,
but
with
a
Datiue
case
.
And
so
Tremelius
and
Iunius
translate
it
,
t
Crediderunt
Iehovae
,
&
Mosi
seruo
eius
.
And
u
vt
tibi
fidant
in
seculum
;
yea
and
the
olde
translation
readeth
in
the
14.
of
Exodus
,
Crediderunt
Domino
&
Mosi
seruo●ius
.
And
so
in
the
Chronicles
,
x
credite
Prophetis
eius
:
They
beleeued
his
seruant
Moses
:
Beleeue
the
Prophets
:
as
M.
Fulke
hath
also
well
alleadged
against
the
Papists
.
Yea
,
in
that
place
of
Iohn
,
the
olde
translation
readeth
,
y
Crediderunt
in
nomine
eius
,
ioyning
the
preposition
not
with
an
Accusatiue
case
,
but
with
an
Ablatiue
.
Secondly
,
though
in
the
newe
Testament
,
Credere
in
Christo
,
is
often
taken
for
the
same
that
Creder●
in
Christum
,
as
we
know
that
z
A
man
is
not
iustified
by
the
workes
of
the
Lawe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
by
the
faith
of
Iesus
Christ
:
we
also
haue
beleeued
in
Iesus
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
yet
often
also
they
are
taken
differently
,
and
so
doe
minister
iust
occasion
of
distinction
in
the
deliuerie
of
doctrine
fit
for
the
seuerall
places
.
As
for
example
;
In
the
14.
of
Iohn
,
within
the
compasse
of
three
verses
,
there
is
a
manifest
difference
of
these
three
titles
:
Credere
Christum
,
Credere
Christo
,
Credere
in
Christum
:
As
thus
;
a
Dost
thou
not
beleeue
that
I
am
in
the
Father
,
and
the
Father
in
me
?
He
speaketh
of
a
beleefe
what
Christ
is
.
Then
in
the
next
v.
Beleeue
me
that
I
am
in
the
Father
,
and
the
father
in
me
:
that
is
,
Beleeue
that
I
speake
truth
therein
.
It
followeth
immediately
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
He
that
beleeueth
in
me
,
(
that
is
,
with
confidence
)
the
workes
that
I
doe
,
hee
shall
doe
,
and
greater
also
.
He
therefore
that
will
rightly
expound
these
3.
verses
,
must
of
necessitie
intertaine
this
threefold
distinction
.
Thirdly
,
the
Iesuites
Argument
is
like
the
Logique
,
and
other
Popish
learning
of
their
Schooles
.
Is
not
the
distinction
good
betweene
Credere
Deo
,
and
Credere
in
Deum
,
because
that
many
professe
in
the
Creede
,
I
beleeue
in
God
,
which
haue
no
charitie
?
Why
?
The
Creede
giueth
no●
faith
:
that
is
b
the
worke
of
God.
But
the
Creede
teacheth
what
true
faith
is
,
and
how
we
should
professe
it
.
And
if
any
man
will
in
the
Creede
professe
that
he
doth
beleeue
in
God
,
when
as
he
doth
only
beleeue
a
God
,
or
beleeue
God
to
say
true
:
this
is
but
the
hypocrisie
or
vnbeleefe
of
the
professor
,
not
a
defect
of
the
profession
.
For
the
sauing
profession
of
faith
is
beleefe
in
God
,
with
hope
of
mercie
.
And
that
the
very
lesuite
himselfe
confesseth
in
the
selfe
same
place
;
c
Credere
in
deum
est
fidei
per
spem
,
&
dilectionem
operantis
:
to
beleeue
in
God
,
is
such
a
faith
(
or
the
fruit
of
such
a
faith
)
as
worketh
by
hope
and
loue
,
which
is
as
much
as
all
that
I
haue
spoken
of
faith
about
the
Creede
.
Fourthly
,
and
lastly
,
say
that
S.
Augustine
,
and
others
,
had
erred
in
this
distinction
(
as
the
Iesuite
will
)
and
so
I
had
not
soundly
built
vpon
them
;
yet
let
no
Papist
that
braggeth
of
the
Fathers
,
barke
against
the
argument
:
for
besides
those
which
I
haue
alleadged
,
I
can
also
bring
forth
d
Hierome
,
e
Ruffine
,
f
Theophilact
,
g
Primasius
,
h
The
M.
of
Sentences
,
i
Thomas
Aquinas
,
k
Nicolas
Gorran
,
l
Granatensis
,
and
a
number
of
others
of
their
owne
side
,
more
or
lesse
alleadging
,
admitting
,
expounding
,
these
three
degrees
or
kinds
of
faith
,
and
euer
exalting
the
latter
as
the
most
high
,
perfect
,
and
cheife
of
them
all
.
Therefore
doth
the
Creede
professe
an
exact
and
compleat
faith
,
which
farre
exceedeth
the
faith
of
the
Deuills
,
which
is
the
purpose
that
I
propound
in
this
place
.
So
much
therefore
of
our
Creede
.
4.
It
remaineth
now
that
I
discusse
,
that
definition
or
description
of
faith
,
which
the
Apostle
giueth
in
the
Epistle
to
the
Hebrewes
:
and
that
I
doe
from
thence
prooue
also
,
that
Iustifying
and
sauing
faith
applyeth
to
the
beleeuer
the
fauour
of
God
in
Iesus
Christ.
The
definition
is
this
:
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Faith
is
the
ground
of
things
that
are
hoped
for
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
Schollers
knowe
)
is
deriued
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
persuadeor
,
and
so
of
the
praeter
perfect
tense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
persuasus
sum
,
I
am
perswaded
.
And
fitly
:
for
as
Peter
Martyr
saith
well
,
n
non
solemus
credere
,
nisi
quod
habemus
persuas●ssimum
:
we
are
not
wont
to
beleeue
any
thing
,
but
that
whereof
we
are
most
fully
perswaded
.
A
good
note
(
by
the
way
)
against
the
Scholemens
doubting
,
or
wauering
faith
:
whereof
Musculus
rightly
calleth
them
,
o
Doctores
dubitationis
,
not
dowtie
Doctors
,
but
Doctors
of
doubting
:
For
as
they
mooue
doubts
of
euerie
thing
,
so
they
teach
men
alwaies
to
doubt
of
their
saluation
:
whereas
S.
Paul
vsing
the
same
verbe
whereof
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
deriued
,
protesteth
without
doubting
in
the
same
case
;
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principallities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Iesus
Christ
our
Lord.
Yea
,
and
our
Alexander
of
England
,
one
of
the
learnedest
among
them
,
to
whom
is
ascribed
that
Destructorium
vitiorum
,
of
which
I
haue
spoken
before
,
faith
,
that
q
Faith
is
a
kinde
of
thing
,
infra
scientiam
,
&
supra
opinionem
,
lesse
then
science
,
more
then
opinion
:
Scientia
enim
habet
cognitionem
,
&
opinio
dubitationem
:
&
inter
h●c
d●●
est
fide●
media
,
quoniam
fides
non
habet
cognitionem
nec
dubitationem
:
For
(
saith
he
)
Science
hath
knowledge
,
and
opinion
hath
doubting
,
and
between
these
two
faith
is
the
meane
,
because
it
neither
hath
demonstratiue
knowledge
,
nor
vncertaine
doubting
.
Let
them
goe
now
and
bragge
of
their
doubting
faith
.
God
giue
me
that
which
carieth
with
it
assured
perswasion
.
But
●●●turne
to
the
purpose
.
This
perswasiue
,
or
perswaded
faith
,
i●
there
of
the
Apostle
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
now
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
somewhat
diuersly
translated
.
But
the
old
translation
,
which
they
must
not
refuse
,
tearmeth
it
,
substantia
,
Faith
is
the
substance
of
things
which
wee
hope
for
.
The
Substance
:
how
is
that
?
How
is
faith
the
substance
of
those
things
?
Heare
one
of
their
owne
,
who
is
no
small
man
among
them
.
For
Abbote
Tritenhemius
writeth
of
him
that
hee
was
,
nobiliter
eruditus
,
a
noble
or
notable
learned
man
:
It
is
Nicolaus
de
Gorran
,
and
what
saith
hee
?
r
Faith
is
the
substance
,
id
est
causa
,
subsistendi
in
nobis
res
sperandas
scilicet
bona
futura
:
that
is
,
it
is
the
cause
,
or
meanes
,
or
instrument
,
that
the
things
which
we
hope
for
,
that
is
to
say
,
the
good
things
to
come
,
haue
an
essence
,
or
beeing
,
or
subsistence
in
vs.
But
how
that
?
Et
hoc
vel
in
futuro
,
quod
faciet
in
nobis
subsistere
res
sperandas
in
patria
per
apertam
visionem
:
vel
in
praesenti
,
quod
iam
facit
eas
in
nobis
subsistere
per
spem
&
expectationem
:
that
is
to
say
,
Faith
giueth
a
beeing
or
subsistence
in
vs
of
those
things
which
wee
hope
for
,
either
in
this
life
,
or
in
the
life
to
come
.
In
the
life
to
come
,
it
will
giue
vs
existence
of
them
,
per
ap●am
visi●nem
,
then
we
shall
openly
see
them
,
yea
really
possesse
them
by
the
benefit
of
this
faith
.
In
this
present
life
,
it
giueth
an
existence
of
them
also
:
for
euen
now
faith
causeth
a
subsistance
of
them
in
vs
by
hope
and
expectation
.
Is
it
so
?
doth
faith
euen
while
we
liue
here
giue
a
certen
kind
of
being
to
those
things
in
our
hearts
,
the
fruition
whereof
we
afterward
expect
?
And
what
are
those
things
,
which
hereafter
we
expect
?
A
ioyfull
resurrection
,
discharge
in
the
day
of
iudgement
,
the
comfortable
beholding
of
God
,
the
fruition
of
his
glorious
and
euerlasting
kingdome
.
Why
then
faith
giueth
a
present
existence
of
these
things
vnto
vs
:
which
it
cannot
giue
without
the
assurance
of
the
mercie
of
God.
But
looke
we
a
little
from
this
old
to
some
new
translation
.
Hemingius
turneth
it
thus
;
s
Fides
est
fiducia
rerum
sperandarum
:
faith
is
the
confidence
of
things
that
are
hoped
for
.
And
in
his
Commentaries
vpon
this
text
,
hee
alledgeth
places
out
of
very
approoued
Authors
,
Polybius
and
Herodotus
;
where
the
word
hypostasis
is
so
taken
:
yea
in
the
same
Epistle
is
an
other
place
which
giueth
much
light
to
this
interpretation
:
t
For
we
are
made
partakers
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
we
keepe
to
the
ende
,
initium
fiduciae
,
(
so
Calvin
readeth
it
)
the
beginning
of
our
confidence
,
that
is
,
of
our
faith
,
which
is
yet
but
begunne
in
vs.
Now
then
,
if
faith
be
turned
into
fiducia
:
doe
but
aske
Thomas
Aquinas
,
what
kind
of
thing
fiducia
is
.
He
will
answer
,
u
Fiducia
est
spes
futuri
auxilij
concepta
ex
dictis
aliorum
,
vel
ex
his
quae
sunt
in
se
vel
in
alio
:
Confidence
is
the
hope
of
future
helpe
or
aide
,
conceiued
either
from
other
mens
words
,
or
from
some
thing
else
which
a
man
hath
in
himselfe
,
or
hee
knoweth
in
another
.
Is
Confidence
such
a
thing
,
and
is
faith
confidence
?
why
then
Faith
is
a
hope
of
future
aide
,
or
helpe
,
or
good
,
conceiued
from
the
words
or
promises
of
God
;
and
from
somewhat
else
,
which
is
(
not
in
himselfe
,
for
in
a
mans
selfe
there
is
no
hope
of
helpe
in
time
to
come
,
but
)
in
God
:
as
his
mercie
,
his
truth
,
his
loue
,
his
free
grace
;
vpon
which
indeed
our
faith
is
builded
,
and
groweth
vp
to
full
confidence
in
Iesus
Christ.
Faith
therefore
apprehendeth
speciall
r●ercie
.
Thus
I
haue
finished
the
foure
reasons
,
which
I
propounded
to
you
;
fourescoare
more
might
be
added
,
if
it
were
necessaire
.
But
I
stay
here
,
and
say
with
the
Poet
,
x
Iam
satis
est
:
nè
me
Crispini
scrinia
Lipp●
Compil●sse
putes
.
Now
for
so
much
as
Bellarmine
maketh
this
doctrine
of
faith
apprehending
speciall
mercie
,
y
to
be
an
opinion
of
Heretikes
,
wherein
they
differ
from
the
Catholikes
;
and
our
homebredde
Historians
haue
not
shamed
to
auouch
that
it
is
,
The
new
villainous
doctrine
of
Calvin
and
Beza
,
(
a
villainous
terme
to
be
giuen
to
so
holy
,
reuerend
,
&
learned
men
)
therefore
omitting
what
the
Protestant
Authors
write
in
this
case
,
I
will
now
shew
what
my
poore
reading
hath
found
about
this
point
in
the
Ancienter
Fathers
of
the
Church
,
yea
and
in
such
Popish
writers
,
as
hauing
not
their
affections
distempered
with
the
heat
of
contention
,
and
disputation
,
haue
in
a
milde
and
open
sort
deliuered
their
minde
herein
,
as
particular
occurrances
haue
occasioned
.
And
first
to
beginne
with
the
Fathers
.
Irenaeus
speaketh
thus
of
faith
;
z
Semper
fides
quae
est
ad
magistrum
nostrum
permanet
firma
,
asseuerans
nobis
,
quoniam
solus
verè
Deus
,
&
vt
diligamus
Deum
verè
semper
,
quoniam
ipse
solus
Pater
:
&
speremus
subinde
plus
aliquid
accipere
,
&
discere
à
Deo
,
quiae
bonus
est
,
&
diuitias
habens
indeterminabiles
,
&
regnum
sine
fine
,
&
disciplinans
immensam
.
In
effect
thus
in
English
:
Our
faith
which
we
beare
towards
our
Lord
and
Master
euer
abideth
stedfast
,
telling
vs
that
he
is
the
only
true
God
,
&
that
we
must
alwaies
heartily
loue
him
,
because
hee
is
our
only
Father
:
and
that
we
must
hope
euer
and
anon
to
receiue
more
from
God
,
&
to
learne
more
of
God
,
because
he
is
good
,
and
hath
riches
innumerable
,
and
an
endlesse
kingdome
,
and
learning
vnmeasurable
.
I
note
from
hence
3.
things
.
1.
First
,
faith
holdeth
vs
to
the
onely
true
God.
2.
Secondly
,
it
holdeth
vs
to
him
with
loue
,
as
to
a
louing
Father
.
3.
Thirdly
,
it
teacheth
vs
daily
to
expect
from
him
,
as
from
a
louing
father
the
good
which
we
need
both
for
life
and
knowledge
.
Now
if
my
faith
teach
me
,
that
God
is
my
Father
,
and
maketh
me
to
loue
him
as
a
Father
,
and
to
expect
continually
fauours
from
his
hand
,
as
from
a
good
God
&
louing
Father
:
tell
me
if
it
doth
assure
my
heart
of
his
loue
and
mercie
?
Origen
thus
:
a
Fides
quae
in
Christo
est
,
&
praesentis
vitae
regulam
tenet
,
&
futura
spei
fiduciam
praestat
:
Faith
in
Christ
both
giueth
direction
for
this
life
,
and
yeeldeth
assurance
of
that
which
we
hope
for
to
be
hereafter
in
the
life
to
come
.
Faith
therefore
assureth
vs
of
that
which
wee
hope
for
.
Chrysostome
thus
:
b
Hoc
verae
fidei
est
,
quando
promissiones
non
iuxta
solitum
morem
,
&
hominibus
cognitum
fiunt
,
nos
promissionis
virtute
fidimus
:
This
is
the
propertie
of
true
faith
,
when
God
maketh
promises
after
an
vnusuall
manner
,
and
such
as
men
are
not
acquainted
with
(
as
he
did
to
Abraham
,
Gen.
15.
for
of
that
he
speaketh
in
that
place
)
and
we
beleeue
depending
vpon
the
promise
.
Faith
therefore
taketh
hold
on
Gods
mercifull
(
though
extraordinarie
)
promises
.
Againe
,
the
same
Father
:
c
Gloriatur
fidelis
,
non
solum
quod
Deum
amet
germanè
:
sed
&
quod
ab
illo
magnum
honorem
assecutus
est
,
magnam
item
dilectionem
:
The
faithfull
man
boasteth
or
reioyceth
,
not
onely
that
he
truely
loueth
God
;
but
also
for
that
he
hath
receiued
much
honour
&
loue
from
God.
Faith
therefore
perswadeth
our
hearts
that
God
loueth
vs.
Epiphanius
thus
,
d
Ego
debilis
eram
per
carnem
:
demissus
est
autem
mihi
Saluator
in
similitudine
carnis
peccati
,
talem
dispensationem
perficiens
,
qua
me
à
seruitute
redimeret
,
à
corruptione
,
à
mor●e
:
I
was
weake
in
the
flesh
,
or
by
the
flesh
:
but
there
was
a
Sauiour
sent
downe
for
mee
in
the
similitude
of
sinfull
flesh
,
to
redeeme
me
from
bondage
,
corruption
,
and
death
.
Did
Paul
euer
speake
more
applicatiuely
of
Christ
to
himselfe
?
No
not
euen
then
when
hee
said
,
e
who
hath
loued
me
,
and
giuen
himselfe
for
me
:
for
Epiphanius
saith
of
himselfe
,
There
was
a
Sauiour
sent
downe
for
me
,
to
redeeme
me
from
bondage
.
But
shall
I
,
nay
,
may
I
dare
to
smoother
the
words
that
there
follow
?
f
Et
factus
est
mihi
iusticia
,
sanctificatio
,
&
redemptio
:
and
this
Sauiour
thus
sent
downe
,
was
made
to
me
righteousnesse
,
sanctification
,
and
redemption
:
Iusticia
quidem
,
quoniam
per
fidem
ipsius
,
peccata
dissoluit
:
Sanctificatio
verò
,
quia
per
aquam
,
&
spiritum
,
&
verbum
suum
me
liberauit
:
Redemptio
autem
est
sanguis
ipsius
,
dum
pretium
redemptionis
agni
veripro
me
seipsum
tradidit
:
This
Sauiour
was
made
vnto
me
righteousnesse
,
because
by
my
faith
he
dissolued
my
sinnes
:
He
was
made
vnto
me
sanctification
,
because
he
hath
freed
me
by
water
,
and
his
spirit
,
and
his
word
:
And
my
redemption
is
his
blood
,
whilest
hee
gaue
himselfe
for
me
as
the
true
lambe
the
price
of
my
redemption
.
What
did
Paul
affirme
more
of
the
Church
in
generall
,
then
this
man
of
himselfe
in
particular
?
g
He
is
of
God
made
vnto
vs
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
:
A
liuely
president
of
faith
laying
hold
vpon
speciall
mercie
.
h
Mortalitas
ipsius
,
meae
mortalitatis
est
abolitio
:
Resuscitatio
de
mortuis
,
ab
Orco
nostri
liberatio
:
Ascensus
in
coelum
me
quoque
sursum
transfert
,
saith
Nazivizer
:
His
death
is
the
abolishing
of
my
death
:
his
raising
from
the
dead
,
is
a
deliuerie
of
vs
from
hell
:
his
ascending
into
heauen
will
carrie
me
vp
thither
also
.
What
can
be
spoken
in
words
more
patheticall
,
in
sense
more
applicatiue
,
in
faith
more
apprehensiue
?
Thus
spake
the
Greeke
Fathers
:
now
turne
wee
to
the
Latine
.
Cyprian
disswading
from
the
feare
of
death
,
and
rebuking
in
men
their
vnwillingnes
to
die
:
i
If
(
saith
he
)
some
graue
man
of
good
report
promised
thee
any
thing
,
thou
wouldest
surely
beleeue
his
promise
,
nor
wouldest
thou
doubt
that
he
would
deceiue
thee
,
knowing
him
to
be
a
man
that
will
be
as
good
as
his
word
,
or
will
stand
to
his
promise
:
well
then
;
Nunc
deus
tecum
loquitur
,
&
i●
mente
incredula
perfidus
fluctuas
?
Now
doth
God
speake
to
thee
,
and
giue
thee
his
promise
,
and
doest
thou
with
an
vnbeleeuing
heart
doubt
of
performance
?
Deus
tibi
de
hoc
mundo
recedenti
immortalitatem
pollicetur
atque
aeternitatem
,
&
tu
dubitas
?
God
promiseth
to
thee
when
thou
departest
out
of
the
world
immortalitie
,
and
eternitie
,
and
doest
thou
doubt
of
possession
?
Hoc
est
Deum
omnino
non
nosse
:
hoc
est
Christum
credentium
Magistrum
,
peccato
incredulitatis
offendere
:
hoc
est
in
Ecclesia
constitutum
,
fidem
in
domo
fidei
non
habere
:
This
is
not
to
know
God
●t
all
:
this
is
by
vnbeleefe
to
offend
Christ
the
master
of
the
beleeuers
:
this
is
for
one
to
be
in
the
Church
,
and
to
haue
no
faith
in
th●
house
of
faith
.
I
gather
from
hence
these
conclusions
.
1.
First
,
Gods
promises
made
to
vs
,
must
be
beleeued
:
now
they
are
promises
of
mercie
.
2.
Secondly
,
God
promiseth
to
vs
immortalitie
and
eternitie
:
they
therefore
by
faith
must
be
assuredly
expected
.
3.
Thirdly
,
to
doubt
of
the
performance
of
these
,
is
not
to
knowe
God
,
yea
,
it
is
to
haue
no
faith
at
all
.
The
same
Father
in
the
same
place
:
k
Qui
spe
viuin●u
,
&
in
Deum
credimus
,
&
in
Christum
passum
esse
pro
nobis
,
&
resurrexisse
confidimus
,
in
Christo
manentes
,
&
per
ipsum
atque
in
ipso
resurgentes
:
quid
aut
ipsi
recedere
istin●
de
seculo
nolu●●us
,
aut
nostros
recedentes
quasi
perdit●s
plangimus
?
Wee
which
liue
in
hope
,
and
beleeue
in
God
,
and
put
our
trust
in
Christ
,
that
he
suffered
,
and
rose
againe
for
vs
,
abiding
in
Christ
,
and
by
him
,
and
in
him
rising
againe
:
why
are
we
our selues
so
loth
to
depart
hence
,
or
why
doe
wee
lament
our
friends
departed
,
as
if
they
were
vtterly
lost
?
Here
is
beleefe
in
God
:
here
is
trust
in
Christ
:
here
is
beleeefe
that
he
died
for
vs
,
and
rose
againe
for
vs
:
here
is
an
exhortation
built
vpon
this
beleefe
to
die
comfortably
,
and
to
take
the
death
of
our
friends
patiently
:
doth
not
this
manifestly
inferre
a
faith
apprehending
mercie
?
Arnobius
vpon
the
Psalmes
,
(
if
that
booke
be
his
:
)
l
The
meanest
Christian
(
saith
he
)
and
the
vilest
sinner
,
shall
be
preferred
before
that
seruant
that
beareth
himselfe
aloft
and
neglecteth
his
masters
honour
:
qui
se
credit
per
fidem
ad
misericordiam
peruenire
eius
qui
regnat
in
secula
seculorum
,
euen
that
sinfull
Christian
,
who
beleeueth
by
faith
,
to
attaine
to
his
mercie
who
liueth
for
euermore
.
Marke
,
that
sinner
shall
be
saued
,
who
beleeueth
to
finde
mercie
.
Beleefe
of
mercie
therefore
bringeth
to
saluation
.
Tertullian
;
m
Vt
certum
esset
,
nos
esse
filios
Dei
,
misit
Spiritum
suum
in
corda
nostra
,
clamantem
Abba
,
Pater
:
That
we
might
be
certaine
that
we
are
the
sons
of
God
,
he
hath
sent
his
spirit
into
our
hearts
,
crying
,
Abba
,
Father
.
Here
obserue
:
1.
It
is
certaine
that
we
are
the
Sonnes
of
God.
How
is
it
certaine
?
Not
by
reuelation
:
ergo
by
faith
.
2.
To
be
the
Sonne
of
God
,
is
speciall
mercie
:
ergo
,
to
beleeue
that
,
is
to
beleeue
mercie
.
3.
The
Spirit
teacheth
vs
in
assurance
hereof
to
call
God
our
Father
:
the
name
of
a
Father
is
a
name
of
●ercie
:
The
Spirit
therefore
teacheth
vs
to
beleeue
mercie
.
S.
Ambrose
by
his
faith
thus
applyeth
Christ
vnto
himselfe
:
n
Non
gloriabor
quia
iustus
sum
,
&c.
I
will
not
glory
(
saith
he
)
that
I
am
righteous
;
but
I
will
glorie
that
I
am
redeemed
frō
mine
vnrighteousnes
:
I
will
not
glorie
that
I
am
free
from
sinne
,
but
I
will
glorie
that
the
sinnes
which
I
haue
,
are
forgiuen
me
.
Then
he
addeth
,
Non
gloriabor
quia
profui
,
neque
quia
profuit
mihi
quispiam
,
sed
quia
pro
me
Advocatus
apud
Patrem
Christus
est
,
sed
quia
pro
me
Christi
sanguis
effusu●
est
:
that
is
,
I
will
not
glorie
that
I
haue
profited
any
man
,
nor
that
any
man
hath
profited
mee
:
but
I
will
glorie
of
this
,
that
Christ
is
an
Aduocate
for
me
with
the
Father
:
and
that
Christs
blood
was
shed
for
me
.
Marke
Bellarmine
,
here
is
a
notable
presumptuous
Heretique
;
I
am
redeemed
,
my
sinnes
are
forgiuen
,
Christ
is
mine
Aduocate
,
Christs
blood
was
shed
for
me
.
What
Protestant
euer
applyed
Christs
benefits
neerer
to
his
owne
vse
?
verily
not
Luther
himselfe
,
when
he
professed
a
little
before
his
death
,
o
I
haue
taught
him
,
I
haue
knowne
him
,
I
haue
loued
him
as
my
life
,
my
health
,
my
redemption
.
But
I
returne
to
the
Fathers
:
for
neither
Luther
,
nor
any
of
Luthers
side
are
olde
enough
(
though
learned
enough
)
to
stoppe
the
Aduersaries
mouthes
.
S.
Augustine
saith
thus
;
p
The
deuills
beleeued
Christ
,
but
they
did
not
loue
Christ.
And
therefore
though
they
beleeued
,
yet
they
said
,
what
haue
wee
to
doe
with
thee
Iesu
thou
Sonne
of
God
?
But
let
vs
beleeue
so
,
as
wee
may
beleeue
in
him
,
and
loue
him
:
Et
non
dicamus
,
Quid
nobis
&
tibi
est
?
Sed
dica●●us
potiùs
,
Ad
te
pertinemus
,
Tu
nos
redemisti
:
And
let
vs
not
say
as
the
deuills
said
,
what
haue
we
to
doe
with
thee
?
as
desirous
not
to
come
neere
him
;
But
let
vs
say
rather
,
We
are
thine
,
we
pertaine
to
thee
,
thou
hast
redeemed
vs
,
as
drawing
him
and
his
merits
home
vnto
our selues
.
Now
let
a
Papist
tell
me
,
how
a
man
shall
cheerefully
goe
to
Christ
,
and
say
vnto
him
,
I
belong
to
thee
,
thou
hast
redeemed
mee
,
without
a
faith
laying
hold
of
speciall
mercie
.
Bernard
hath
a
notable
and
comfortable
saying
,
q
Si
credis
peccata
tua
non
posse
deleri
,
nisi
ab
eo
cui
soli
pecc●sti
&
in
quem
peccatum
non
cadit
,
bene
facis
:
If
(
saith
he
)
thou
beleeuest
that
thy
sinnes
cannot
be
wiped
away
,
but
onely
of
him
,
against
whom
onely
thou
hast
sinned
,
and
into
whom
no
sinne
falleth
,
therein
thou
doest
well
:
Sed
adde
adhuc
vt
&
hoc
credas
,
quia
per
ipsum
tibi
pecata
donantur
:
But
yet
goe
on
further
,
and
beleeue
this
also
,
that
thy
sins
are
forgiuen
to
thee
:
Hoc
est
enim
testimonium
quod
perhibet
in
corde
nostro
spiritus
sanctus
,
dicens
:
demissa
sunt
tibi
peccata
tua
:
For
this
is
the
testimonie
or
record
which
the
holy
Ghost
beareth
in
euerie
one
of
our
hearts
;
Thy
sins
are
forgiuen
to
thee
.
A
golden
sentence
;
To
beleeue
that
God
onely
can
forgiue
sinne
is
well
,
but
not
sufficient
:
To
beleeue
further
,
that
God
hath
forgiuen
thy
sinne
to
thee
;
this
is
necessarie
.
This
is
the
testimonie
of
the
holy
ghost
in
thee
,
which
cannot
deceiue
thee
,
Thy
sinnes
are
forgiuen
thee
.
He
therefore
which
hath
receiued
true
faith
,
which
is
the
gift
of
the
holy
Ghost
,
and
by
which
the
holy
ghost
testifieth
to
the
conscience
:
he
by
this
faith
beleeueth
forgiuenesse
to
himselfe
,
which
is
a
speciall
application
of
mercie
.
Sedulius
shall
make
vp
the
iust
dozen
:
r
Disposuit
Deus
propitium
se
futurum
humano
generi
,
si
credant
in
sanguine
eius
se
esse
liberandos
:
God
hath
determined
to
be
mercifull
to
mankind
,
if
they
beleeue
that
they
shall
be
deliuered
by
his
blood
.
Short
and
sweete
:
Hope
well
,
and
haue
well
:
Beleeue
deliuerance
,
and
take
deliuerance
.
But
without
beleefe
of
that
,
there
is
no
deliuerie
.
It
is
therefore
no
new
Doctrine
(
as
say
our
right
Worshipfull
Masters
of
the
Historie
)
no
nor
rashnesse
,
and
presumption
,
(
as
say
Lindane
,
and
Bellarmine
,
and
other
Papists
)
by
faith
to
applie
in
particular
mercie
to
thy selfe
.
No
:
heare
S.
Augustine
challenging
such
presumption
from
noueltie
:
s
Praesume
non
de
operatione
tua
,
sed
de
gratia
Christi
:
gratia
enim
saluati
est
is
,
inquit
Apostolus
.
Non
ergo
hic
arrogantia
est
,
sed
fides
:
Praedicare
quod
acceperi●
,
non
superbia
est
sed
deuotio
:
Could
any
thing
be
spoken
more
contrary
to
the
doting
Papists
?
They
dubbe
applying
faith
,
with
the
name
of
Presumption
:
and
vnder
that
name
condemne
it
for
a
sinne
.
But
what
saith
S.
Augustine
?
Presume
,
so
it
be
not
of
thine
own
workes
,
but
of
the
grace
of
Christ.
For
by
grace
are
yee
saued
,
saith
the
Apostle
.
Herein
(
thus
to
presume
)
is
no
arrogancie
,
but
faith
.
To
professe
or
acknowledge
what
thou
hast
receiued
,
is
not
pride
,
but
deuotion
.
So
then
there
is
an
holy
presumption
or
confidence
in
the
grace
and
mercie
of
God
,
the
profession
wherof
is
the
fruit
of
faith
.
We
see
then
what
note
the
olde
Fathers
song
.
Now
if
I
shew
that
a
number
euen
of
Popish
Writers
haue
taught
this
applying
faith
,
and
apprehending
by
faith
of
speciall
mercie
,
I
shall
not
onely
cut
the
combes
of
our
audacious
Englishmen
,
who
of
grosse
ignorance
(
if
not
of
secret
malice
)
ascribe
the
fountaine
of
this
Doctrine
to
Geneua
:
but
I
shall
also
turne
the
edge
of
the
Papists
swords
vpon
themselues
,
and
cause
them
first
to
answer
their
owne
,
before
they
proceede
so
peremptorily
against
strangers
.
Thus
therefore
I
goe
on
in
that
course
,
and
will
summon
also
an
Inquest
of
them
.
Arnoldus
de
noua
villa
,
was
t
a
Spaniard
,
a
man
famously
learned
.
He
liued
about
the
yeare
of
our
Lord
1250.
two
hundred
yeares
before
Luther
and
Calvin
were
borne
.
He
wrote
against
many
errours
of
the
Romish
Church
.
Among
the
rest
,
he
said
,
That
the
faith
which
then
Christian
men
were
commonly
taught
,
was
such
a
faith
as
the
Deuills
had
.
Meaning
belike
(
saith
M.
Foxe
,
the
reporter
hereof
)
as
we
now
affirme
that
the
Papists
do
teach
only
the
historicall
faith
,
which
is
the
faith
histori●
,
non
fiduciae
.
A
shreud
more
in
a
Papists
dish
:
but
the
Author
himselfe
were
right
worthy
the
seeing
,
which
my
poore
librarie
affordeth
not
.
Gerson
was
a
great
man
in
his
time
,
both
for
learning
and
place
:
Chancelor
of
the
Vniuersitie
of
Paris
.
He
making
the
distinction
of
fides
mortua
,
fides
ficta
,
and
fides
vi●ae
:
saith
,
that
u
fides
vi●a
est
credere
Dei
veritatem
,
&
●bin
hoc
●um
amare
&
timere
per
affectionem
:
A
liuely
faith
,
is
to
beleeue
the
truth
of
God.
But
that
is
not
all
:
Besides
beleeuing
of
Gods
truth
,
to
be
truth
,
a
liuely
faith
doth
also
loue
God
,
and
feare
God
,
in
affection
:
as
a
naturall
and
louing
child
loueth
and
feareth
his
naturall
and
louing
father
:
for
of
a
seruile
feare
,
I
trow
no
Papist
is
so
simple
as
to
expound
him
.
Now
,
how
shall
he
affectionately
loue
and
reuerence
God
,
as
a
Father
:
which
is
not
by
faith
perswaded
that
God
carrieth
a
fatherly
affection
towards
him
?
The
same
Gerson
preaching
to
the
French
King
,
and
directing
his
speach
to
the
King
by
name
:
exhorteth
him
against
all
the
temptations
of
the
Deuill
,
to
arme
himselfe
with
the
sheild
of
faith
:
x
&
in
te
ipso
per
bonam
dicas
credulitatem
:
and
(
saith
hee
)
say
thus
to
the
Deuill
in
thy selfe
,
or
in
thine
owne
heart
by
a
steadfast
faith
:
O
humani
generis
inimice
,
hoc
non
me
vinces
pacto
,
nec
me
falles
.
O
Sathan
,
thou
enemie
of
mankind
,
thou
shalt
not
thus
ouercome
mee
,
nor
deceiue
mee
.
Quia
cùm
credam
Deum
esse
,
&
illum
Deum
meum
esse
,
Patrem
meum
,
Dominum
meum
,
&c.
Thou
shalt
not
ouercome
me
:
for
why
?
Because
I
beleeue
there
is
a
God
,
and
that
this
God
is
my
God
,
my
Father
,
my
Lord
,
and
all
good
things
to
me
.
Marke
how
he
teacheth
the
King
the
art
of
application
:
and
by
a
faith
applying
the
goodnesse
of
God
vnto
himselfe
,
to
resist
the
Deuill
.
Now
,
no
man
can
say
,
God
is
my
God
,
my
Father
,
my
Lord
,
&c.
but
by
a
speciall
confidence
in
his
mercie
.
And
for
the
manifestation
thereof
,
let
me
here
insert
a
saying
of
S.
Augustine
(
though
he
be
none
of
that
band
which
now
I
am
mustering
)
to
shew
what
manner
of
faith
that
is
,
which
maketh
a
man
to
crie
with
S.
Thomas
,
y
,
My
Lord
,
and
my
God.
So
shall
we
see
with
what
kind
of
faith
Gerson
perswaded
his
Soueraigne
to
resist
the
Deuill
.
S.
Augustine
speaking
of
that
in
the
Psalme
,
Be●tus
vir
cuius
Dominus
Deus
ipsius
,
Blessed
is
the
man
whose
Lord
is
his
God
,
saith
thus
:
z
Super
omnes
est
Deus
:
tamen
nescio
quo
modo
,
non
facile
quisque
audet
dicere
,
Deu●
meus
:
nisi
qui
in
eum
credit
,
&
qui
illum
diligit
,
ipse
dicit
,
Deus
meus
.
God
(
saith
he
)
is
God
ouer
all
men
:
and
yet
I
cannot
tel
how
it
is
,
that
not
euery
man
dareth
redily
say
,
My
God
:
only
he
that
beleeueth
in
him
(
in
eum
)
and
loueth
him
,
hee
saith
boldly
,
My
God.
Tuum
tibi
fecisti
,
cuius
es
:
hoc
ipse
amat
.
Thou
hast
made
God
thine
owne
,
whose
thou
art
by
faith
and
loue
:
and
this
God
himselfe
loueth
.
Then
he
addeth
:
Prorsus
dulcedine
affectus
tibi
,
&
secura
,
&
praesidenti
dilectione
,
dic
,
Deus
meus
:
Beeing
affected
in
thy selfe
with
the
sweetnesse
of
God
,
and
with
a
secure
and
verie
confident
loue
towards
God
:
say
,
My
God.
It
was
obiected
to
the
Protestants
in
Queene
Maries
dayes
,
as
a
note
of
an
Heretike
,
to
say
,
my
God
,
my
Father
,
my
Sauiour
,
&c.
Indeed
S.
Augustine
saith
,
Euery
man
cannot
say
so
:
and
no
maruaile
if
those
bloodie
persecutors
durst
not
speake
so
.
For
a
man
to
say
with
a
good
conscience
,
God
is
my
God
,
or
God
is
my
Lord
:
hee
must
haue
by
faith
,
feeling
of
Gods
mercie
,
and
as
a
fruit
of
this
faith
,
loue
towards
God
for
his
mercie
:
and
then
he
may
comfortably
applie
God
,
and
as
it
were
,
appropriate
God
vnto
himselfe
,
as
his
peculiar
owne
,
and
with
this
faith
resist
all
temptations
of
the
Deuill
,
as
Gerson
well
aduised
that
his
Roiall
Auditorie
.
Granatensis
is
another
of
good
note
among
them
.
He
dedicated
his
bookes
to
Sixtus
Quintus
:
and
is
of
him
greatly
commended
for
a
teacher
of
Sanctimonie
.
Let
vs
here
what
he
writeth
of
faith
.
In
one
place
he
saith
,
a
Fides
proponit
nobis
beneficia
diuina
:
Faith
propoundeth
or
tendereth
vnto
vs
(
as
it
were
to
be
fedde
vpon
)
the
benefits
or
mercies
of
God.
It
is
therefore
exercised
about
mercie
,
and
tendreth
mercie
to
the
heart
.
In
an
other
place
:
b
Fidei
atque
spei
sinum
qua●ntum
poterimus
expandamus
,
certi
de
immensa
Domini
benignitate
,
nunquam
frustrà
nos
in
eo
spem
colloc●turos
:
Let
vs
set
open
the
bosome
of
our
faith
,
and
hope
,
as
wide
as
possibly
we
can
,
beeing
assured
of
the
infinite
goodnes
of
God
,
that
we
shall
neuer
repose
our
trust
in
bim
in
vaine
.
Here
is
an
assurance
of
Gods
goodnesse
,
which
the
Papists
call
presumption
:
and
here
is
a
perswasion
,
that
God
will
neuer
faile
vs
,
which
can
arise
of
nothing
but
from
faith
in
his
mercie
.
The
same
Author
in
another
place
:
c
Omnes
qui
a
peccato
ad
gratiam
vocantur
,
propter
illius
gratiam
&
merita
vocantur
:
All
that
are
called
from
sinne
to
mercie
,
are
called
thereto
for
the
grace
and
merits
of
Christ
:
for
of
him
there
hee
speaketh
.
A
notable
speach
against
Opera
prae●isa
.
But
it
followeth
:
In
cuius
rei
signum
,
inter
ea
quae
ad
imp●●
iustificationem
requiruntur
,
fides
in
Christum
cum
pr●mis
numeratur
.
Qua
profi●emur
atque
testamur
nos
ob
eius
merita
a
Deo
Patre
vocari
&
iustificari
:
In
testimonie
whereof
(
namely
that
those
which
are
called
,
are
called
for
the
grace
and
merits
of
Christ
)
among
those
things
which
are
required
to
the
iustifying
of
a
sinner
,
faith
in
Christ
is
reckoned
with
the
chiefe
.
By
which
faith
we
professe
and
protest
,
that
we
are
called
,
and
iustified
of
God
the
Father
,
for
his
merits
,
and
fauour
.
Did
euer
Protestant
affirme
more
of
faith
,
then
this
,
that
it
maketh
a
man
in
the
assurance
of
his
heart
to
protest
that
he
is
called
,
and
iustified
of
God
the
Father
,
for
the
merits
of
Iesus
Christ●
What
greater
mercie
can
faith
seale
vp
vnto
vs
?
For
my
part
I
shall
neuer
begge
better
faith
then
this
of
the
Lord.
S●●lla
writing
vpon
that
in
the
Gospel
of
Luke
,
d
When
he
sawe
their
faith
,
&c.
saith
,
that
e
There
is
duplex
fides
,
a
double
kind
of
faith
:
Altera
,
qua
●reditur
▪
&
haec
est
virtus
Theologica
:
One
kind
of
faith
,
is
that
by
which
we
beleeue
:
and
this
is
a
Theologicall
vertue
.
Altera
est
fides
quae
confidentia
quaedam
est
:
scilicet
qua
credimus
quod
donabit
Deus
id
quod
ab
eo
petimus
:
There
is
an
other
kind
of
faith
,
which
is
a
certaine
confidence
or
assurance
,
by
which
we
beleeue
that
God
will
giue
to
vs
what
we
begge
of
him
.
Viraque
autem
requiritur
ab
eo
cui
peccata
dimittenda
sunt
:
And
both
these
kinds
of
faith
are
required
of
him
,
whose
sinnes
are
forgiuen
.
Of
the
first
kind
of
faith
he
saith
,
that
he
which
beleeueth
not
the
things
that
belong
to
God
,
cannot
bee
forgiuen
:
yet
therein
excepteth
the
case
of
infants
,
which
cannot
knowe
them
,
and
so
not
beleeue
them
.
De
alterae
autem
●ide
,
id
est
,
de
confidentia
dicendum
est
,
quòd
sine
illa
non
possunt
peccata
dimitti
:
Of
the
other
kind
of
faith
,
which
is
confidence
or
assurance
,
it
is
absolutely
to
be
said
,
that
without
it
,
sinnes
cannot
be
forgiuen
.
But
marke
well
what
followeth
;
Nam
quamvis
aliquis
credat
omnia
quae
in
sacra
Scriptura
continentur
,
&
quae
Ecclesia
credit
:
si
non
confidit
Dominum
ei
remissurum
si
ipse
doluerit
:
non
v●
ique
dimittentur
:
For
although
a
man
doe
beleeue
all
that
is
contained
in
the
holy
Scriptures
,
and
all
that
which
the
Church
beleeueth
,
(
there
is
iumpe
Bellarmines
faith
,
)
yet
if
he
do
not
beleeue
that
the
Lord
will
forgiue
him
,
if
he
sorrowe
for
his
sinne
(
there
is
apprehension
of
mercie
,
)
they
shall
neuer
be
forgiuen
him
.
Imo
etiamsi
peteret
illa
dimitti
,
si
non
confideret
,
&
certissimè
crederet
illa
sibi
dimittenda
,
nunquam
dimittentur
:
yea
though
a
man
do
pray
that
his
sinnes
may
be
forgiuen
,
if
hee
trust
not
,
and
most
certainely
beleeue
(
marke
that
against
doubting
)
that
they
shall
be
forgiuen
him
,
they
shall
neuer
bee
forgiuen
him
.
The
words
are
long
,
but
neede
no
long
glosse
.
There
is
a
faith
,
which
is
confidence
or
assurance
of
Gods
mercie
towards
vs.
And
without
this
faith
of
obtaining
mercie
,
it
is
not
possible
to
finde
mercie
at
the
hand
of
God.
Well
fate
(
say
I
then
)
that
kinde
of
faith
,
which
●aieth
hold
of
Gods
mercie
,
and
beleeueth
it
to
belong
vnto
himselfe
:
for
that
shall
finde
mercie
,
and
none
but
that
.
Guilliandus
Bellij●●n●is
commenteth
vpon
the
Gospel
of
S.
Iohn
:
his
booke
printed
at
Paris
,
dedicated
to
the
Cardinall
of
Guise
,
approoued
by
the
facultie
of
Diuinitie
there
.
Writing
vpon
those
words
of
Christ
,
f
This
is
the
worke
of
God
that
yee
beleeue
in
him
whome
he
hath
sent
:
speaketh
in
this
manner
,
g
Opus
Dei
vacauit
sidem
,
qu●●
est
cert●
de
boni●ate
Dei
persuasio
,
confidensque
sa●utis
ab
eo
expectat●o
:
Christ
calleth
faith
the
worke
of
God
:
which
is
a
certen
perswasion
of
the
goodnes
of
God
,
and
a
confident
expectation
of
saluation
from
him
.
What
can
bee
more
plain●e
?
The
same
man
speaking
of
those
words
of
our
Sauiour
,
h
Whilest
you
haue
the
light
,
beleefe
in
the
light
:
i
Obserua
,
non
ait
,
Credite
in
b●ce
,
sed
credite
in
luce●
:
Marke
(
saith
hee
)
that
Christ
saith
not
,
beleeue
in
the
light
,
with
an
ab●●tiue
case
;
but
beleeue
in
the
light
,
with
an
accusatiue
case
.
So
it
is
in
the
Greeke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
we
would
say
,
Beleeue
into
the
light
:
what
that
phrase
meaneth
,
hath
beene
before
declared
.
But
heare
his
inference
from
Christs
speaking
in
that
manner
:
V●
disting●at
Christus
inter
fidem
vt
simplicem
histori●
de
Christo
notitiam
,
&
inter
fidem
vi●nas
se●
salutarem
.
Quae
est
certa
fiducia
qua
quis
sine
dubitatio●e
stat●it
apud
se
Christum
esse
sibi
lumen
adsalutem
:
Christ
(
saith
hee
)
spake
in
that
manner
,
that
he
might
distinguish
and
put
a
difference
betweene
that
faith
which
is
a
simple
,
or
bare
knowledge
of
the
historie
of
Christ
,
and
betweene
a
liuely
and
sauing
faith
,
which
liuely
and
sauing
faith
is
an
assured
confidence
,
by
which
a
man
without
doubting
(
mark
how
verie
Papists
seclude
vncertaintie
from
Faith
)
resolveth
with
himselfe
,
that
Christ
is
vnto
him
light
vnto
saluation
.
Me
thinkes
I
see
Bellarmine
here
fretting
and
fuming
with
the
Diuines
of
Paris
for
autorizing
this
book
.
But
poore
old
man
,
what
can
he
do
,
where
the
Pope
himselfe
d●●eth
not
stirre
the
coales
?
It
is
best
that
they
suffer
France
still
to
approoue
our
applying
faith
.
I
shall
dispatch
some
others
more
shor●ly
:
Go●ran
citeth
out
of
the
glosse
,
k
seauen
manner●
of
wayes
how
there
is
made
transi●●s
à
●ide
ad
fidem
,
a
passage
from
faith
to
faith
,
of
which
l
S.
Paul
speaketh
in
his
Epistle
to
the
Romanes
:
The
fourth
of
them
he
nameth
to
be
,
ex
side
promissionis
,
in
fidem
completionis
,
from
the
beleefe
of
the
promise
,
to
the
beleefe
of
the
performance
of
the
promise
.
He
seemeth
to
say
,
that
there
is
one
s●eppe
of
faith
to
beleeue
the
making
of
the
promise
,
and
a
further
steppe
of
faith
,
to
beleeue
the
performance
of
the
promise
.
Howsoeuer
hee
meane
,
this
I
collect
certainely
from
him
,
that
faith
is
occupied
about
the
promises
of
God
,
and
the
performance
of
them
:
which
cutteth
the
throates
of
our
bare
Historians
.
I●
an
other
place
,
the
same
Author
sheweth
,
that
the
name
of
faith
is
m
taken
diuerse
manner
of
wayes
:
and
among
the
rest
,
sometimes
it
signifieth
,
cert●●udo
comprehensionis
.
And
in
that
acception
hee
expoundeth
the
forenamed
place
of
S.
Paul
,
n
By
it
the
righteousnesse
of
God
is
re●eated
from
faith
to
faith
.
Now
S.
Paul
speaketh
there
of
that
faith
,
which
is
preached
in
the
Gospel
,
and
by
which
The
iust
doth
liue
.
And
therefore
if
that
faith
be
certitudo
comprehensionis
,
then
it
certainely
comprehendeth
,
what
the
Gospell
offereth
,
and
those
are
the
promises
of
mercie
.
Wekelius
saith
,
o
Fide
Christum
●angis
,
sentis
meritum
pasfionis
&
inca●●ationis
,
sine
omni
prae●io
mertio
gratis
tibi
da●um
:
By
faith
thou
touchest
or
●aiest
hand
on
Christ
:
by
faith
thou
feelest
the
merit
of
his
passion
,
and
incarnation
,
freely
giuen
to
thee
without
any
desert
of
thine
going
before
to
purchase
it
.
Faith
therefore
giueth
a
sense
and
feeling
to
a
mans
heart
,
that
the
benefits
of
Christ
doe
belong
to
him
.
And
againe
,
Fide
(
●●quam
)
hu●t
De●ergate
maximam
charitatem
,
qua
cum
adhue
i●imic●s
esses
,
proprium
●●um
Filium
prote
dedit
,
sentis
●angistque
Christum
:
By
●aith
,
(
I
say
)
thou
●eelest
that
great
loue
of
God
towards
thee
:
of
which
loue
,
hee
gaue
his
owne
Sonne
for
thee
,
when
as
yet
thou
wert
his
enemie
:
thou
feelest
and
touchest
Christ.
Sed
non
nisi●
charitate
possides
:
yet
thou
doest
not
possesse
him
but
by
loue
.
Guadal●●●nfis
writing
vpon
Hose●
,
and
expounding
that
place
,
p
Desponsab●
te
●ihi
in
●ide
:
which
we
translate
,
I
will
marrie
thee
to
mee
in
faithfulnesse
,
but
he
expoundeth
there
of
our
faith
towards
God
;
q
Fide
anima
desponsa●●r
De●
:
By
faith
the
soule
is
betrothed
to
God.
And
againe
.
Fides
est
arrha
desponsationis
anime
cum
De●
:
Faith
is
the
earnest
,
or
paun●
,
or
pledge
,
or
gage
of
our
espousing
vnto
God.
For
the
high
and
righteous
God
to
take
vs
base
and
sinnefull
men
,
as
it
were
in
marriage
so
neere
,
and
so
deere
vnto
himselfe
:
this
is
a
speciall
,
yea
and
an
vnspeakeable
mercie
.
Now
,
faith
is
as
it
were
the
marriage
ring
,
by
which
this
mercifull
contract
is
assured
to
our
hearts
.
Espensaeus
saith
,
that
S.
Paul
in
his
discourse
of
Faith
,
r
non
quamlibet
fidem
qua
Deo
creditur
,
sed
●am
salubrem
pl●neque
enangelicam
definiuit
:
He
doth
not
define
or
intreate
of
euerie
kind
of
faith
,
by
which
we
beleeue
God
,
but
a
sauing
faith
,
and
altogether
Euangelicall
,
or
Gospel-like
.
So
then
in
his
opinion
,
there
is
a
faith
more
per●it
and
exquisite
,
then
that
which
beleeueth
the
truth
of
God
,
and
which
more
fully
answereth
the
scope
and
drift
of
the
Doctrine
of
the
Gospell
.
Now
,
what
the
pith
and
vigor
of
the
Gospel
is
,
hath
beene
alreadie
declared●
euen
Christ
and
all
that
is
Christs
,
giuen
for
our
sal●●tion
.
But
among
all
the
rest
,
giue
me
leaue
largely
to
make
report
of
that
same
honest
Frier
Fer●s
:
the
honestest
Papist
(
I
thinke
)
that
euer
wrote
.
He
speaketh
so
like
a
Calvinist
in
this
case
,
that
it
is
a
wonder
his
books
are
not
condemned
for
Hereticall
.
He
discoursing
of
the
Centurio●s
faith
,
which
Christ
so
commendeth
in
the
Gospell
,
s
I
haue
not
found
so
great
faith
,
no
not
in
Israel●
●●iteth
in
this
manner
:
t
Non
semper
●ides
est
,
quod
nos
fidem
dicimus
:
That
(
saith
he
)
is
not
alwaies
faith
,
which
we
call
faith
:
How
so
?
Fidem
nos
dicimus
assent●●i
ijs
,
quae
diuinis
historijs
produntur
,
&
quae
Ecclesia
credendo
proponit
:
we
commonly
call
this
faith
,
to
assent
to
those
things
which
are
recorded
in
the
diuine
histories
,
and
which
the
Church
propoundeth
to
bee
beleeued
.
This
the
Schoolmen
call
an
vnformed
faith
,
or
faith
wanting
a
forme
,
and
S.
Iames
a
dead
faith
:
(
marke
well
then
of
what
faith
Ferus
expoundeth
the
discourse
of
S.
Iames
,
and
which
is
without
workes
:
euen
plainely
of
that
which
doth
onely
Credere
Deo.
)
But
to
the
point
;
he
addeth
,
Secundum
Scripturam
fides
non
est
absque
fiducia
misericordiae
diuinae
promiss●
in
Christo
:
According
to
the
Scriptures
,
faith
is
not
without
confidence
of
the
mercie
of
God
promised
in
Christ.
A
grosse
Lutheran
;
yet
hee
prooueth
this
by
diuerse
examples
out
of
the
holy
Scripture
.
It
is
said
of
Abraham
,
u
Abraham
beleeued
God
,
and
that
was
i●puted
vnto
him
for
righteousnes
.
What
beleeued
he
?
No
more
then
that
there
was
a
God
?
Yes
,
he
beleeued
the
promise
of
God
,
when
God
said
to
him
,
x
Feare
not
Abraham
,
I
am
thy
buckler
and
reward
.
Abraham
relying
vpon
this
promise
went
out
of
his
owne
land
,
&c.
and
he
trusted
in
the
mercie
and
goodnesse
of
God
,
nothing
doubting
,
but
wheresoeuer
he
liued
,
he
should
finde
God
his
Protectour
.
Credunt
ergo
qui
pro
Protectore
,
pro
Patre
,
Deum
habent
,
non
pro
Iudice
:
O
worthy
speech
:
They
beleeue
which
account
God
for
their
Protectour
,
and
for
their
Father
,
not
for
their
Iudge
.
But
he
proceedeth
,
and
of
this
kind
of
faith
he
expoundeth
these
places
:
y
Yet
you
did
not
so
beleeue
the
Lord.
And
that
of
Moses
and
Aaron
,
z
because
you
beleeued
me
not
.
And
that
in
the
Gospel
,
a
He
that
beleeueth
in
him
,
shall
not
bee
condemned
:
Non
hîc
loquitur
de
historica
aut
informi
fide
:
sed
de
fiducia
misercordi●
per
Christum
praestaudae
:
He
speaketh
not
there
(
saith
Ferus
)
of
an
historicall
or
vnformed
faith
:
but
of
a
confidence
in
the
mercie
of
God
to
be
yeelded
by
Christ.
Many
other
instances
hee
there
giueth
,
but
at
length
concludeth
thus
:
Summa
:
fides
quam
Scriptura
commendat
,
non
aliud
est
quàm
fidere
gra●uita
miserecordia
Dei.
H●c
vera
fides
est
,
qua
iustus
viuit
:
hanc
vnam
à
nobis
Deus
requ●●it
:
&
ad
●anc
confirmandam
etiam
Filium
ded●●
,
〈◊〉
de
bona
voluntate
sua
erga
nos
dubitemus
,
sed
vt
ponamus
in
Deo
spem
nostram
.
In
English
thus
:
The
summe
or
conclusion
of
all
,
is
this
,
The
faith
which
the
Scripture
commendeth
,
is
nothing
else
then
to
trust
in
the
free
mercie
of
God
;
This
is
that
true
faith
,
by
which
the
iust
man
liueth
:
this
faith
onely
doth
God
require
of
vs
:
and
for
the
confirmation
of
this
faith
,
he
hath
also
giuen
his
Sonne
,
that
we
should
not
doubt
of
his
good
will
towards
vs
,
but
that
we
should
repose
our
trust
in
God.
Thus
sarre
Frier
Ferus
,
directly
against
Frier
Bella●mine
:
Fratrum
concordia
〈◊〉
:
a
rare
kind
of
agreement
among
Friers
.
Now
to
an
other
:
What
if
Father
Campian
the
glory
of
the
Philistims
,
the
challenging
Goliah
of
〈◊〉
time
:
what
if
he
be
taken
suspicious
of
this
hereticall
doctrine
of
applying
faith
?
Read
the
conference
had
with
him
in
the
tower
of
London
.
When
D.
Walker
had
said
,
To
know
God
mereating
to
be
Almightie
,
in
gouerning
wise
,
&c.
this
to
apprehend
is
sufficient
to
saluation
:
Campian
replieth
,
as
correcting
that
speech
,
To
apprehend
these
things
effectually
,
so
that
we
also
obey
his
Commandements
,
and
not
onely
to
graunt
thē
to
be
true
,
but
also
to
apply
these
things
to
our selues
through
the
passion
of
Christ
:
this
is
saluation
,
and
sufficient
.
So
then
belike
,
by
this
mans
opinion
,
the
power
,
wisedome
,
&c.
of
God
must
be
applyed
to
our selues
(
for
our
owne
benefit
)
thorough
the
passion
of
Christ
:
which
how
a
man
can
doe
,
and
not
drawe
home
therewith
,
and
therein
,
Gods
mercie
to
himselfe
,
I
can
not
disce●ne
.
D.
Redm●●
seemeth
to
haue
beene
a
man
of
great
note
for
grauitie
,
wisdome
,
and
learning
.
In
the
dayes
of
Henry
the
eigh●
,
a
great
defender
of
Pope●●e
.
But
lying
vpon
his
death
bedde
,
about
the
ende
of
the
raigne
of
Edward
the
sixt
,
b
he
greatly
lamented
,
that
he
had
too
seriously
and
earnestly
withstood
this
Proposition
,
Onely
faith
iustifieth
.
And
then
deliuereth
his
present
opinion
about
it
:
which
is
this
;
That
,
So
faith
doe
signifie
,
veram
,
viuam
,
&
acquiescentem
in
Christo
fidem
,
id
est
amplexum
Christ●
:
that
is
,
So
as
by
the
name
of
faith
wee
vnderstand
a
true
and
liuely
faith
,
a
faith
resting
in
Christ
,
that
is
,
an
embracing
of
Christ
as
it
were
in
our
armes
,
as
those
doe
which
haue
long
de●ited
to
●ee
and
enjoy
one
another
,
and
are
gladde
of
the
possessing
one
another
:
it
is
a
true
,
godly
,
sweet
,
and
comfortable
doctrine
:
viz
,
that
onely
faith
iustifieth
.
The
iustifying
faith
then
is
a
resting
vpon
Christ
with
comfort
,
and
an
embracing
of
him
with
ioy
:
which
no
man
can
doe
,
which
is
not
perswaded
by
and
in
Christ
to
finde
mercie
of
God.
Thus
haue
you
an
whole
Iurie
impanaled
of
either
sort
:
Fathers
of
the
one
side
,
Popish
writers
on
the
other
:
all
speaking
for
such
a
faith
as
apprehendeth
mercie
,
and
applieth
it
to
the
beleeuer
:
which
doth
abundantly
shew
,
that
so
to
teach
,
is
neither
Calvinian
noueltie
,
as
say
our
lo●tie
Historians
;
nor
rash
presumption
,
as
say
our
ignorant
Papists
.
Now
for
that
I
hold
it
my
dutie
,
to
honour
the
Church
in
which
I
liue
,
by
giuing
testimonie
vnto
it
in
all
righteousnes
:
which
Church
hath
also
receiued
honourable
testimonie
from
abroad
,
c
to
hold
and
teach
soundly
all
points
of
Doctrine
,
necessarie
to
Saluation
:
and
for
that
I
haue
heard
with
mine
●ares
some
that
haue
beene
,
and
some
that
now
are
great
members
in
our
Church
,
challenged
by
name
to
be
defenders
of
a
sole
historicall
●aith
:
I
will
here
in
open
place
declare
what
the
receiued
iudgement
of
our
Church
is
in
this
case
.
Not
caring
in
the
meane
time
to
know
,
nor
knowing
to
regard
,
what
euery
particular
Diuine
holdeth
in
this
Argument
.
Tullie
said
,
d
Id
ratum
habent
homines
,
quod
〈…〉
quemprobant
〈…〉
vident
:
I
will
therefore
beleeue
(
till
I
know
the
contrarie
)
that
all
the
Bishops
and
other
Prelates
which
now
liue
in
our
Church
,
doe
ratifie
that
in
this
case
,
which
their
predecessou●s
haue
determined
:
especially
since
those
their
predecessors
were
men
for
life
and
learning
so
greatly
approoued
.
Thus
therefore
vnderstand
the
Veredict
of
our
Church
.
The
Articles
of
Religion
agreed
vpon
by
that
Conuocation
,
Anno.
1562.
and
againe
confirmed
by
the
Subscription
of
the
said
Conuocation
,
Anno.
157●
.
speake
thus
of
Iustification
.
e
We
are
accounted
righteous
before
God
,
onely
for
the
merits
of
our
Lord
and
Sauiour
Iesus
Christ
,
thorough
faith
.
They
therefore
●each
such
a
faith
,
as
perswadeth
a
man
that
hee
is
iustified
before
God
,
and
that
thorough
the
merits
of
Iesus
Christ
applied
to
him
.
For
else
,
how
can
any
man
be
made
righteous
by
the
merits
of
Christ
,
if
those
merits
of
Christ
belong
not
to
him
?
And
how
shall
any
man
be
assured
of
his
Iustification
,
vntill
hee
doe
beleeue
that
those
merits
doe
in
particular
,
and
in
speciall
belong
to
himselfe
?
Againe
,
the
Apologie
of
the
Church
of
England
professeth
,
f
That
there
is
no
mortall
creature
which
can
be
iustified
by
his
owne
deserts
in
Gods
sight
:
and
therefore
that
our
onely
succour
and
refuge
is
,
to
flie
to
the
mercie
of
our
Father
by
Iesus
Christ
,
and
assuredly
to
perswade
our
mindes
,
that
he
is
the
obteiner
of
●orgiuenesse
for
our
sinnes
,
and
that
by
his
blood
all
our
spots
of
sinne
be
washed
cleane
.
Now
,
hee
that
is
perswaded
that
Christ
obteineth
pardon
for
his
sinnes
,
and
againe
,
that
all
his
sinnes
are
washed
away
in
Christ●
,
blood
;
that
man
,
I
〈◊〉
,
applieth
Gods
mercie
by
Christ
to
himselfe
.
Lastly
,
the
good
old
Deane
of
Pauls
,
who
in
the
beginning
of
the
late
Qu●enes
raigne
,
published
a
Catechisme
authorised
publikely
to
be
●aught
in
this
land
:
thus
defineth
in
it
a
True
Christian-sauing
faith
.
g
Fides
est
certa
cognitio
pater●●
Deierganos
per
Christum
beneuolentia
,
fiduciaque
〈◊〉
eadem
,
fi●●t
in
Enangelio
testa●●m
est
:
Faith
is
a
certaine
knowledge
of
Gods
fatherly
good
will
towards
vs
thorough
Christ
,
and
a
confidence
in
the
same
good
will
of
God
:
as
it
is
testified
in
the
Gospel
.
This
is
the
Doctrine
of
our
Church
concerning
iustifying
faith
.
Those
therefore
which
secretly
whisper
otherwise
,
doe
greatly
wrong
our
Church
,
and
Church-gouernours
:
yea
,
indeed
they
greatly
wrong
themselues
,
to
resort
with
vs
to
the
Word
,
where
such
a
faith
is
preached
,
to
communicate
with
vs
in
the
Sacraments
,
where
such
a
faith
is
s●aled
vp
,
yea
to
liue
in
the
bosome
of
our
Church
,
where
such
a
faith
is
maintained
:
and
in
the
meane
time
to
iumpe
close
with
the
Papists
against
vs
,
in
so
essentiall
a
point
of
Saluation
.
I
will
now
conclude
this
Doctrine
with
her
example
,
of
whom
I
am
perswaded
all
true
hearted
Englishmen
will
be
gladde
to
heare
:
that
same
olde
Mother
and
Nurse
of
this
Church
of
England
:
that
same
glorious
Defender
of
this
true
,
auncient
,
Catholike
and
Apostolike
faith
,
so
many
yeares
:
that
same
raiser
vp
,
and
protector
of
all
those
Bishops
,
and
other
learned
men
,
that
haue
taught
and
confirmed
this
Doctrine
of
apprehensiue
,
and
applying
faith
among
vs
:
I
meane
the
late
Queene
Elizabeth
,
a
woman
of
most
famous
:
and
most
renowned
memorie
.
She
●eared
vp
the
preaching
of
this
faith
,
she
maintained
this
faith
,
she
liued
in
this
faith
:
yea
she
died
in
this
faith
,
applying
the
mercies
of
God
,
by
the
merits
of
Christ
to
her
owne
soule
.
As
appeareth
in
a
Sermon
put
forth
in
print
,
preached
in
this
very
place
,
the
next
Sabbaoth
day
after
her
decease
,
by
a
Preacher
of
reuerend
respect
in
this
Citie
,
and
familiarly
knowne
to
me
to
be
both
wise
,
and
learned
,
and
religious
,
and
so
one
that
would
not
gloze
,
nor
dissemble
in
the
matter
.
It
was
spoken
here
now
tenne
yeares
agoe
:
let
the
performe
those
same
decennalia
to
that
peerelesse
Q●eene
,
who
is
worthie
to
haue
her
vicenalia
,
yea
her
centenalia
in
this
and
all
other
our
greatest
assemblies
.
I
find
it
in
that
Sermon
reported
,
that
h
Queene
Elizabeth
lying
vpon
her
death
bed
,
M.
Watson
then
Bishop
of
Chichester
,
and
her
Almoner
,
rehearsed
to
her
the
grounds
of
Christian
faith
,
requiring
some
testimonie
of
her
assenting
to
them
:
which
she
readily
gaue
both
with
hand
and
eye
.
And
when
hee
proceeded
to
tell
her
,
that
it
was
not
inough
generally
to
beleeue
that
those
things
were
true
,
but
euery
Christian
man
must
beleeue
,
that
they
were
true
to
them
,
that
they
were
members
of
the
true
Church
,
truely
redeemed
by
Iesus
Christ
,
that
their
sinnes
were
forgiuen
,
&c.
shee
did
with
great
shew
of
faith
,
lift
vp
her
eyes
,
and
hands
to
heauen
,
and
staied
them
long
,
as
in
testimonie
of
her
assent
thereunto
.
O
bessed
Queene
that
liued
so
gloriously
,
that
died
so
Christianly
;
that
was
i
optima
i●dole
,
in
her
prosperitie
,
by
the
iudgement
of
the
Papists
her
enemies
:
that
was
optima
fide
,
in
her
deepest
distresse
,
in
the
hea●ing
of
the
Protestants
her
●oiall
Subiects
:
that
maintained
this
applying
faith
while
she
liued
,
to
the
good
of
so
many
thousands
:
that
professed
this
applying
faith
when
she
died
,
to
the
honour
of
the
Gospell
,
and
the
sauing
of
her selfe
.
Thanks
be
to
God
for
his
vnspeakeable
grace
.
The
Truth
beeing
thus
taught
,
and
prooued●
good
order
of
proceeding
would
,
that
the
contrarie
Error
,
and
the
Arguments
which
tend
to
the
establishing
thereof
,
should
be
confuted
.
And
there
is
furniture
inough
in
the
word
of
God
,
to
dispatch
that
also
:
for
the
Scripture
k
is
a●
able
to
improoue
,
as
to
Teach
.
But
this
must
be
some
other
mans
labour
,
or
mine
a●
some
more
leisure
:
for
this
were
a
webbe
that
would
aske
three
houres
weauing
more
.
Bellarmin●
hath
made
vs
a
world
of
doe
,
if
a
man
would
stand
vpon
euery
Obiection
.
Hee
hath
so●re
seuerall
Chapters
l
fra●ght
with
Scriptures
,
and
Reasons
,
and
Fathers
alleadged
after
his
manner
,
against
faith
of
speciall
mercie
.
To
name
many
,
were
enòugh
to
confute
them
:
but
they
are
vncooth
,
and
let
them
be
vnkissed
:
to
vse
olde
Chaucers
phrase
.
Two
places
of
Scripture
there
are
,
which
two
English
Knights
,
once
when
it
was
,
pressed
vpon
me
at
the
table
:
and
that
so
eagerly
,
as
they
gaue
mee
no
space
to
eate
:
they
beeing
two
to
one
,
sounded
out
their
own
triumph
,
as
if
their
Arguments
were
inuincible
.
Them
I
will
now
indeauour
charitably
to
satisfie
,
by
these
presents
.
Obiect
.
1.
It
is
written
,
Ioh.
17.
3.
This
is
life
eternall
,
that
they
may
knowe
thee
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
be
the
onely
very
God
,
and
whome
thou
hast
sent
Iesus
Christ
:
From
hence
they
would
conclude
,
that
The
sole
knowledge
of
God
,
and
of
Christ
,
is
sufficient
to
eteranall
life
.
Resp.
The
Answer
must
consist
of
many
branches
:
which
I
will
first
seuerally
display
,
and
then
conioyne
all
together
.
1.
First
,
m
Aliquand●
cognoscere
,
pro
eo
quod
est
credere
,
p●nitur
:
Sometimes
to
knowe
,
is
put
for
to
beleeue
,
saith
S.
Augustine
,
speaking
of
those
words
,
That
the
world
may
knowe
that
thou
hast
sent
mee
.
And
there
he
alleadgeth
an
other
like
place
out
of
the
same
Chapter
,
n
They
know
that
I
came
out
from
thee
,
and
they
haue
beleeued
that
I
was
sent
of
thee
:
〈◊〉
&
crediderunt
.
Hot
dixit
posterius
crediderunt
,
quod
prius
dixerat
,
cognouerunt
:
The
latter
expoundeth
the
for●mer
:
they
knowe
,
that
is
,
they
beleeue
.
So
may
it
be
taken
also
in
the
third
verse
:
and
well
may
knowing
be
taken
for
beleeuing
,
&
contra
o
quia
&
illud
no●imus
quicquid
fide
non
ficta
,
etiamsi
nòndum
per
speciem
contuendo
,
iam
tamen
inconcussè
credendo
retinemus
:
because
we
know
all
that
which
now
wee
hold
without
wa●ering
,
by
faith
vnfained
,
though
yet
we
doe
not
sensibly
behold
it
.
Take
that
first
,
though
this
(
well
I
wore
)
doth
not
fully
satifie
the
purpose
.
2.
Secondly
,
p
To
know●
,
doth
not
euer
signifie
bare
vnderstanding
:
sed
quand●m
animi
adid
quod
gratu●●
nobis
est
affectione●
.
But
to
know
,
signifieth
sometimes
a
certaine
affection
,
or
inclination
of
the
minde
with
loue
and
liking
to
that
which
is
acceptable
vnto
vs.
There
is
in
man
,
as
there
is
in
God
,
D●plex
notitia
,
a
double
kind
of
knowledge
:
one
is
,
q
simplicis
speculationis
,
of
simple
vnderstanding
;
so
God
knoweth
all
things
both
good
and
euil
.
The
other
is
,
notitia
approbationis
,
that
is
,
to
know
with
approouing
:
So
God
knoweth
r
the
way
of
the
righteous
:
that
is
;
he
knoweth
it
with
liking
and
approbation
.
And
on
the
other
side
,
s
he
neuer
knewe
th●●icked
:
that
is
,
to
loue
the●
and
their
doings
:
t
Hoc
enim
loco
charitas
cognitio
dicitur
,
saith
Theophilact
:
In
that
place
loue
is
called
knowledge
.
Read
more
for
this
distinction
,
if
it
seeme
strange
to
any
,
August
in
Psal.
118.
Teth.
Elias
Cretensis
in
Nazian
.
●rat
.
11.
Sotto
Maior
in
2.
Tim.
2.
I
apply
it
thus
to
this
matter
.
To
knowe
God
,
and
Christ
,
with
a
b●re
and
simple
vnderstanding
,
what
they
are
,
what
they
haue
done
,
&c.
this
is
not
,
nor
cannot
be
eternall
life
;
as
hath
beene
before
declared
.
But
to
knowe
God
and
Christ
,
with
approbation
,
affected
with
them
,
louing
them
,
taking
delight
and
ioy
in
them
,
for
being
such
as
they
are
,
and
for
doing
that
which
they
haue
done
:
this
is
,
and
this
must
needes
bee
eternall
life
.
For
why
?
This
affectionate
and
approouing
knowledge
,
is
euer
ioyned
with
confidence
in
the
mercie
of
God
,
and
of
Christ
:
and
in
truth
is
a
comfortable
Effect
of
the
same
.
The
Deuills
and
the
Reprobates
knowe
God
and
Christ
,
what
they
are
,
and
what
they
haue
done
for
mans
saluation
,
as
well
as
we
:
but
they
affect
not
with
liking
tha●
which
they
know
,
because
they
are
not
perswaded
of
any
loue
,
mercie
,
or
kindnesse
in
God
towards
themselues
.
But
the
true
beleeuer
,
as
he
knoweth
them
,
so
hee
liketh
to
know
them
,
and
is
affected
to
them
in
loue
:
as
perswaded
that
all
the
goodnesse
,
loue
,
mercie
,
and
fauour
which
is
in
God
and
in
Christ
,
doe
belong
vnto
him
:
and
thus
to
know
God
,
and
Christ●●
eternall
life
.
Thirdly
,
u
Sciendum
duplicem
esse
Deinotitiam
,
saith
Peter
Martyr
:
we
must
know
,
that
there
is
in
a
man
a
double
kind
of
the
knowledge
of
God.
Vnam
efficacem
,
qua
immutamur
,
ita
vt
quae
nouimus
,
opere
conemur
exprimere
:
alteram
frigidam
,
qua
nihilo
reddimur
meliores
:
There
is
one
an
effectuall
kind
of
knowledge
,
by
which
we
are
so
changed
in
heart
and
affection
,
as
we
striue
to
expresse
in
our
deeds
,
that
which
we
know
.
Of
which
kind
,
I
take
that
to
be
spoken
of
S.
Paul
to
the
Colossians
:
x
Yee
haue
put
on
the
new
man
,
which
is
renued
in
knowledge
,
after
the
image
of
him
that
created
him
.
Now
this
is
such
a
knowledge
,
as
y
ariseth
of
faith
,
and
by
faith
ioyneth
vs
to
God
,
and
beeing
vnited
to
him
,
transformeth
vs
into
his
image
.
There
is
an
other
kind
of
knowledge
vneffectuall
;
which
maketh
a
man
neuer
the
better
.
Such
a
one
as
S.
Paul
saith
was
in
the
Gentiles
:
z
When
they
knew
God
,
they
glorified
him
not
as
God.
Againe
,
As
they
regarded
not
to
know
God
,
&c.
This
the
Deuills
and
reprobates
haue
,
and
are
neuer
the
better
.
But
to
know
God
effectually
,
so
as
we
are
by
faith
vnited
to
him
whom
we
know
,
and
by
our
vnion
with
him
doe
communicate
his
Spirit
,
and
by
that
Spirit
are
renued
vnto
his
image
in
holines
;
this
is
a
knowledge
which
necessarily
draweth
after
it
eternall
life
.
Fourthly
,
I
would
haue
this
well
marked
,
as
materiall
,
a
Duplex
est
cognoscendi
Christi
modus
:
There
is
a
double
manner
or
sort
of
knowing
Christ.
Primus
est
annexus
fid●i
,
&c.
The
one
,
is
an
appendix
to
faith
:
the
other
,
consisteth
in
a
liuely
,
or
experimentall
feeling
.
Faith
carrieth
with
it
that
knowledge
,
by
which
hee
that
beleeueth
in
Christ
,
knoweth
him
to
be
the
true
Sonne
of
God
,
sent
into
the
world
,
crucified
,
put
to
death
for
our
sinnes
,
&c.
This
faith
,
and
this
knowledge
,
are
both
historicall
.
There
is
an
other
kind
of
knowing
Christ
,
by
which
we
feele
and
haue
experience
of
his
power
in
vs
,
which
feeling
is
by
the
operation
of
the
holy
Ghost
working
in
our
hearts
.
And
this
S.
Paul
desireth
yet
more
and
more
b
to
know
Christ
,
and
the
power
of
his
resurrection
.
Hee
knew
Christ
,
and
all
things
belonging
to
the
Historie
of
Christ
in
an
abundant
manner
:
but
hee
desired
to
know
him
more
in
his
owne
sence
and
experience
,
by
feeling
in
himselfe
the
vertue
of
Christs
resurrection
:
that
is
,
synechdochice
,
c
redemptionis
complementum
,
the
accomplishment
of
his
redemption
,
purchased
by
Christ.
For
indeed
,
d
Tun●
ritè
cognoscitur
Christus
,
dum
sentimus
quid
valeat
mor●
eius
&
resurrectio
,
&
qualiter
in
nobis
●it
afficax
:
Then
onely
is
Christ
rightly
knowne
,
when
we
feele
what
Christs
death
and
resurrection
can
doe
,
and
how
it
is
operatiue
,
or
effectuall
in
vs.
To
haue
this
feeling
knowledge
of
Christ
,
is
an
inuincible
argument
that
Christ
dwelleth
in
vs
by
his
Spirit
,
and
so
is
an
assurance
vnto
vs
of
eternall
life
.
Now
,
to
conioyne
all
these
together
.
So
to
know
God
and
Christ
,
as
to
beleeue
:
to
know
and
beleeue
them
with
affectionate
liking
,
with
effectuall
working
,
with
sensible
feeling
:
this
knowledge
certainely
is
eternall
life
,
as
our
Sauiour
Christ
speaketh
in
that
place
of
the
Gospell
.
But
on
the
otherside
,
to
make
our
s●●uation
to
depend
vpon
a
bare
inaffectionated
,
ineffectuall
,
and
vnfeeling
knowledge
:
this
is
to
expose
the
apprehension
of
it
,
to
the
deuills
and
reprobates
:
and
indeed
to
deceiue
our selues
.
e
Vos
vosmet
ipsos
seducit
is
,
(
saith
Iustine
Martyr
to
Tripho
the
Iew
:
)
you
Iewes
deceiue
your selues
,
and
others
,
which
say
,
that
God
will
not
lay
their
sinnes
to
their
Charges
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
they
be
grieuous
sinners
,
so
that
they
know
God.
For
let
a
man
know
neuer
so
much
,
if
he
be
not
renued
in
knowledge
,
and
purged
from
his
sinfulnesse
;
there
is
no
remission
belonging
to
him
.
But
as
the
same
Father
elswhere
speaketh
;
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
form●
of
diuine
doctrine
is
gathered
into
two
heads
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
diuine
knowledge
,
and
diuine
worship
.
Know
therefore
,
and
worshippe
,
and
liue
:
know
,
and
worship
not
,
and
perish
:
g
Scientia
est
Deum
noscere
,
virtus
colere
,
(
saith
Lact
:
)
In
illo
sapientia
,
in
hoc
iustitia
continetur
.
To
know
God
,
is
learning
,
but
to
worship
God
,
is
vertue
:
In
that
is
contained
wisedome
,
but
in
this
,
righteousnesse
.
First
therefore
learne
to
know
God
,
and
Christ
:
and
then
worship
them
aright
by
faith
and
obedience
,
as
thou
art
prescribed
in
the
Law
and
Gospell
:
and
this
effectuall
knowledge
will
be
vnto
thee
eternall
life
.
Obiect
.
2.
There
is
a
second
argument
vsed
,
drawne
from
the
example
of
the
heathen
Eununch
conuerted
and
baptised
.
h
After
that
Philip
had
preached
Christ
vnto
him
,
and
hee
had
desired
baptisme
;
Philip
telleth
him
,
If
thou
beleeuest
with
all
thy
heart
,
thou
maiest
.
The
Eununch
replieth
;
I
beleeue
that
Iesus
Christ
is
the
Sonne
of
God.
A
confession
(
say
they
)
meerely
historicall
;
yet
vpon
this
is
hee
engraffed
into
the
Church
.
Resp●
1.
I
might
here
answer
with
Gualter
,
that
this
confession
of
the
Eunuch
,
though
it
be
short
,
yet
by
implyment
,
i
omnes
symboli
Apostolici
articulos
contine●
:
it
comprehendeth
all
the
articles
of
the
Apostles
Creede
.
He
sheweth
it
there
in
particulars
,
read
him
that
list
.
2.
But
I
turne
mee
to
S.
Augustine
,
and
will
shortly
frame
mine
answer
from
him
.
It
was
one
of
the
Obiections
which
those
made
in
his
time
,
that
held
Onely
faith
without
workes
to
bee
sufficient
to
saluation
.
k
Spado
(
inquiunt
)
ille
quem
Philippus
baptizauit
,
nihil
plus
dixit
,
quam
,
Credo
Filium
Dei
esse
lesum
Christum
,
&
in
hac
professione
continuò
baptizatus
est
:
The
Eunuch
(
say
they
)
whom
Philip
baptized
,
said
nothing
but
this
,
I
beleeue
that
Iesus
Christ
is
the
Sonne
of
God
,
and
by
and
by
hee
was
baptized
vpon
this
confession
.
What
then
(
saith
S.
Augustine●
)
Num
igitur
placet
▪
&c.
Will
you
therefore
that
men
comming
to
baptisme
shall
answer
nothing
else
,
and
presently
be
baptized
?
Shall
they
professe
nothing
of
the
holy
Ghost
,
of
remission
of
●●nes
?
&c.
yes
,
no
doubt
Philip
taught
him
more
then
that
:
for
he
preached
Christ
to
him
,
which
Aust●n
sheweth
there
comprehended
a
great
deale
more
then
the
Eu●uches
confession
expresseth
.
And
beginning
at
that
place
of
Esay
,
he
could
not
but
preach
much
of
Christs
sufferings
,
yea
and
apply
them
to
the
E●●uch
,
l
as
the
Prophet
doth
to
vs
;
He
hath
borne
our
infir●ities
,
hee
hath
carried
our
sorrowes
,
he
was
wounded
for
our
●ransgressions
,
&c.
But
now
,
Siautem
Script●ra
tacuict
,
atque
intelligend●
admisit
cae●●ra
quae
cum
illo
Spadon●
baptizando
Philippus
egit
,
&c.
The
words
are
many
:
the
summe
is
,
that
both
Philip
and
the
Eunuch
did
more
,
and
said
more
,
then
the
Scripture
hath
expressed
:
&
that
the
scripture
hath
omitted
many
things
therein
,
breuitatis
gratia
:
and
therefore
that
is
no
good
argument
to
prooue
that
the
Eunuch
made
none
other
profession
,
because
there
is
no
more
recorded
.
The
Scriptures
are
delighted
Laconica
breuitate
.
How
shortly
are
the
Sermons
of
m
Ionah
,
of
n
Iohn
the
Baptist
,
yea
of
o
Christ
himselfe
reported
?
setting
downe
as
it
were
letters
for
words
,
and
words
for
sentences
:
yea
one
sentence
for
the
effect
of
a
long
Oration
.
This
is
manifest
that
S.
Augustin
doth
else
where
ascribe
to
the
Eunuch
,
fidem
in
Christum
:
p
Admonitus
Philippus
,
accessit
ad
currum
,
exposuit
lectionem
,
instru●it
fidem
,
e●●ngelizauit
Christum
:
Credidit
Eu●uchus
in
Chr●stium
,
&
aijt
,
Ecce
aqu●
,
&c.
Philip
beeing
admonished
of
the
Angel
,
●anne
to
the
chariot
,
expounded
that
which
he
read
,
taught
the
faith
,
preached
Christ
,
the
Eunuch
beleeued
in
Christ
,
and
said
,
L●e
,
here
is
water
,
&c.
Now
it
hath
been
shewed
before
,
that
Creder●
in
Christum
,
to
beleeue
in
Christ
,
is
a
great
deale
more
,
then
to
professe
him
to
be
the
Sonne
of
God.
Therefore
that
example
carrieth
no
weight
of
argument
.
I
am
putting
now
my
shippe
into
the
hauen
:
onely
this
I
must
adde
,
that
after
this
confirmation
of
the
truth
,
and
confutation
of
falsehood
;
this
doctrine
of
faith
apprehending
and
applying
the
mercie
of
God
,
would
be
seriously
and
effectually
driuen
home
by
Exhortation
to
the
hearts
and
consciences
of
the
hearers
.
The
Papists
would
be
adiured
by
the
high
and
sauing
name
of
the
Lord
Iesus
,
no
longer
to
feede
themselues
and
the
people
,
with
the
courser
morsels
of
faith
alone
,
neglecting
that
which
is
the
flower
and
marrowe
of
faith
;
and
which
while
they
neglect
,
they
omit
the
very
life
and
substance
of
the
whole
Gospel
.
Our
Historians
would
be
exhorted
,
not
to
deceiue
themselues
with
a
broader
,
nigher
,
and
easier
way
to
heauen
,
then
God
himselfe
hath
chalked
out
;
least
they
fall
into
that
which
leadeth
to
destruction
.
And
lastly
,
all
wee
present
should
be
carefully
admonished
,
to
vse
all
holy
meanes
by
which
this
sauing
and
iustifying
faith
,
might
be
kindled
,
increased
,
and
continued
in
our
hearts
.
Therefore
had
wee
neede
diligently
and
conscionably
to
read
the
Scriptures
,
to
heare
the
word
preached
,
to
frequent
the
Sacraments
.
yea
,
we
had
need
to
pray
much
to
God
,
to
meditate
much
with
our selues
,
to
conferre
much
with
others
,
for
the
strengthening
of
our
consciences
in
the
same
.
But
this
place
beeing
by
vse
almost
wholly
appropriated
vnto
Doctrine
,
hardly
admitteth
any
length
of
Exhortation
.
This
therefore
onely
I
will
adde
:
I
preach
these
things
to
you
,
q
not
as
if
I
had
alreadie
attained
to
them
,
or
were
alreadie
perfect
:
my selfe
well
see
and
know
my
weakenesse
therein
.
But
I
say
on
still
with
the
Apostle
,
I
followe
,
if
that
I
may
comprehend
that
,
for
whose
sake
also
I
am
comprehended
of
Christ
Iesus
.
Which
that
I
may
attaine
vnto
,
I
desire
all
that
either
heard
my
Sermon
,
or
●ead
this
discourse
,
to
helpe
mee
with
their
praiers
.
And
that
you
may
apprehend
the
like
,
my
prayers
shall
be
for
you
all
to
God
the
father
in
the
mediation
of
Iesus
Christ.
Amen
.
Bernard
.
serm
.
61
in
Cantica
.
Meritum
meum
,
miseratio
Domini
.
M.
M.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A07838-e200
a
Iustin.
Mart.
qu.
&
resp
.
119.
b
●
.
Cor.
12.
9.
c
Calv.
Com.
in
2.
Cor.
12
9.
d
Gen.
49.
e
Psal.
6.
&
51.
&
alibi
.
f
Act.
16.
●4
,
25.
g
Ambr
Oshe
.
lib.
1.
h
2.
Cor.
1●
.
10.
i
〈…〉
.
4.
k
Rom
●
.
23.
l
〈…〉
m
〈◊〉
.
in
Gen.
2.
17.
n
Hugo
de
〈◊〉
.
lib.
●
.
o
1.
Pet.
4
12.
p
Psal.
59.
1.
q
Psal.
66.
12.
r
Psal.
119.
71.
s
〈…〉
t
Plin.
l.
11.
c.
36.
u
lib.
10.
c
67.
x
Da●
.
3.
25.
y
Heb.
11.
34.
z
Exod.
1.
●
.
a
Deut.
4.
●0
.
b
Rom.
5.
3.
4.
c
Pli●
.
l.
5.
c.
16.
d
lib.
6.
c.
17.
e
lib.
31.
c.
1.
f
2.
Cor.
4.
8.
g
Psal.
37.
24.
h
Matth.
3.
11.
i
Ioh.
3.
5.
D.
Gardener
.
k
●
Chr.
15.
2.
l
Plutere
.
de
gerend●
m
〈…〉
.
n
P.
R.
o
Hier.
in
let
.
l
4.
ad
c.
22.
p
In
Scorpiaco
.
q
Sen.
Proverb
.
r
Lae●●
in
vit●
Anachars
.
s
Naz
cyg
〈◊〉
indefini●
.
t
〈…〉
2
Epicurium
.
u
Bernard
.
ser.
39.
in
Ca●tica
.
x
Cie
de
or
at
3.
y
Plutarch
.
de
Socratis
Genio
.
Et
de
placitis
Philosop
.
l.
4.
cap.
1●
.
z
Aug.
●om
.
2.
epist.
27.
Plat●
a
Ad
Di●nis
.
b
D.
●rante
.
c
Pro.
M.
Caelio
.
d
De
serm
.
Domin
in
monte
.
lib.
1.
Notes for div A07838-e2540
Prolegome●●
.
The
inscription
.
a
2.
Cor.
3.
●
b
P.
Berchorius
in
dictionario
.
c
August
.
in
Psal.
90.
con●
.
●
.
d
Iam.
1.
1.
e
Tertull
de
Tri●it
.
Chrysost
in
eredo
in
deum
,
&c.
Athan
in
symb
.
f
August
.
contr
.
C●escon
grammat
.
lib.
1.
cap.
9.
g
Gr●●
.
scholiast
Occu●en
.
h
Test.
Rhem.
in
〈◊〉
epist.
laco●i
.
i
Gen.
〈◊〉
.
36.
k
Ambros.
com
.
in
Rom.
1.
l
Cyril
.
in
Esa.
49.
m
Aretius
in
arg
in
Epist.
Iac.
n
In
Epist.
Iac.
o
Lyra.
in
epist.
Iacobi
.
p
Euseb.
hist
l.
2.
cap.
1.
ex
Clement
.
lib
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
q
Euseb.
hist.
2.
cap.
11.
Niceph.
l.
2.
c.
38.
Erasmus
,
Gualter
.
Test.
Rhem.
r
Piscator
.
s
Mat.
10.
3.
t
Hemingi●s
Arcrius
Pisca●
.
u
Act
12.
2.
x
Mat.
17.
1.
The
Authoritie
.
y
Euseb
hist.
lib.
6
cap.
19.
z
Hist.
l.
2.
c.
12.
&
lib.
3.
c.
19.
a
In
Catalog
.
Script
.
b
Lib.
●
.
cap
38.
&
cap.
46.
c
De
sacra
scriptura
thes
.
5
d
De
doct
.
christ
.
lib.
●
.
c.
8.
e
Exposi●
an
symbol
f
De
scriptur●
libe●s
genninis
.
g
Art.
6.
h
Art.
37.
i
Rat
1.
k
Epitom
.
cont
.
l
De
saer
.
scripturae
cont
.
1.
qu.
1.
Art.
16.
The
Occasion
.
m
Test.
Rhem.
arg
.
in
epist
lae
.
n
Fulke
Ibid.
o
De
fide
,
&
operibus
.
p
Hemin
gius
.
q
Iam.
1.
2.
Iam.
5.
9.
r
Aretius
.
s
2.
Tim.
3.
5.
t
Apoc.
3.
1.
The
state
.
u
Athan.
x
Iam
2.
14.
15.
16.
17.
18.
19.
1.
Subiectum
.
y
Apol.
c.
32.
z
De
liberis
,
educ
,
a
Socrates
hist.
Eccles.
l.
3.
c.
19.
b
Acts.
17.
18.
d
L.
Vi●es
in
August
de
ci●
De●
.
l.
9.
c.
19.
e
De
〈◊〉
.
dei
lib.
9.
c.
19.
f
〈◊〉
.
1.
48.
g
Apol.
cap.
〈◊〉
.
h
Aug.
vbi
supr
.
i
Io●
.
●
.
44.
k
Iad●
.
6.
l
Cyprian
de
habitu
virgin
.
2.
Praedi●atum
.
m
2.
Tim.
1.
12.
n
Phocilides
.
o
Ioh.
2.
24.
p
Arist.
analyt
.
prior
.
l.
2.
q
Rom.
10
●
.
r
Gal.
3.
6.
s
1.
〈…〉
t
lib.
〈◊〉
.
●n
Luk.
●
.
u
Ephes.
2.
〈◊〉
.
Eph.
6.
12.
x
Iob
17.
1.
Pet.
5.
8.
y
Aug.
de
diuinat
daem
cap.
3.
z
Apol.
c.
2●
.
a
〈◊〉
Iohan.
14.
b
Muscul.
●oe
.
co●●de
fide
.
c
Io●
.
1.
●
.
d
Tit●●
.
e
Psal.
12.
6.
f
Isidor
de
s●m
.
bo●
l.
1.
c.
1●
g
August
.
de
〈…〉
.
c.
9.
h
2.
Tim.
2.
15.
i
Te●tul
.
de
spectac●l
.
k
August
de
〈…〉
vi●
.
cap.
37.
l
Orpheus
apud
Iust.
Mart.
cohort
.
ad
Graec.
m
Mar.
●
.
7.
Act.
16
17.
n
Serapl●●d
Thulem
.
Sel●e●cer
.
lib.
●
.
o
Act.
19.
14.
p
Mat●
.
8.
●●
.
q
〈…〉
r
Expo●
.
in
Rom
s
Mat.
4.
7.
t
Athan
in
vi●●
A●ton
.
u
Act.
1●
.
7.
x
1.
Sam.
●8
.
17.
y
Aug.
de
diuin
.
d●em
▪
c.
1.
Aug.
de
〈◊〉
.
D●●
l
8.
c
23.
z
Th.
Aq●in
.
q●
.
obscurio●e
d●
d●●non
qu.
16.
art
.
8.
a
Plato
in
●rat
.
Lactan.
l.
●
.
August
de
eiv
.
dei
l.
9.
●
.
20.
Martian
.
capel
▪
Chalcidius
in
Trinaeum
Platonis
,
&c.
b
Za●ch
.
de
nat
.
dei
.
l.
3.
c.
2.
quest
.
1.
c
Th.
Aq.
〈◊〉
.
par
1.
q.
12.
a●
▪
13
d
Pet.
Mart.
in
Rom
〈…〉
deo
.
e
Th.
Aq.
secun
.
secund
.
q.
5.
〈◊〉
.
f
Mat.
●6
.
8.
o
D.
Whi●a●ers
.
p
Plin
〈◊〉
.
lib.
16.
cap.
16.
r
Gen.
1.
31
▪
s
Matth.
8.
●9
.
t
Act.
16.
17.
u
Ioane
Wells
of
Stow
market
in
Su●f
.
x
Exod.
●
.
11.
22.
y
Matt.
7.
1●
.
z
Tert.
depraese
.
Sozo●
.
l.
1.
c.
14●
Socrat.
l.
7.
c.
17.
a
Iosep.
antiq
.
l.
8.
c.
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d
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l.
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27
l
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24
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9
n
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p
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16
14.
s
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23.
t
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6.
17.
u
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in
frag
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num
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7.
ex
serm
.
de
miraculo
5.
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.
x
Act.
8.
13.
y
1.
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5.
10.
z
1.
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a
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b
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c
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d
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10.
in
epist.
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cont
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ge●tes
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l.
●
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●
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l
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49.
n
lib.
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o
Act.
6.
32.
p
Exod.
3.
6.
q
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6.
2.
r
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s
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13.
19.
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14.
t
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in
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6.
u
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an
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8
44.
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f
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7
cap.
40.
h
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i
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l.
de
sup
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k
Greg.
moral
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lib.
25.
c.
6.
l
2.
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1.
7.
m
Isa.
48.
●1
.
n
Tert.
cont
.
Mark.
4.
o
Cypr.
de
hab
.
virgin
.
p
written
by
M.
Cal●
.
r
For
Act.
〈◊〉
in
Q.
Marie
an
.
1555.
s
Pa●lus
liber
.
orat
Wi●eberg
t
Act.
Mon.
Gods
iudgements
vpon
persecutors
.
u
Ioh
8.
44.
x
Mat.
11
▪
19.
y
Matth.
10
28.
z
Phil.
2.
12.
a
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14.
b
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in
prou
1
c
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in
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1.
d
M.
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.
l.
3.
distinct
.
34.
e
August
.
tract
9
in
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.
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121
ad
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.
f
Rom.
12.
15.
g
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.
12.
2●
.
h
Basil.
in
Psal.
33.
i
Matth
8.
26.
k
Rom.
5.
1.
l
Rom
8.
31.
m
Act
15
9.
n
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5.
8.
o
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3.
12.
p
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5.
6.
q
1.
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18.
r
G.
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s
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Comment
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in
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u
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8.
●
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x
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34.
6.
y
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33.
5.
z
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5.
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f
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3.
4.
h
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3.
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l
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18.
27.
m
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●
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n
De
vnic
.
baptism
.
c.
10.
o
1.
Tim
4.
5.
2.
Tim
1.
5.
p
Defence
of
the
Apolog.
part
.
2.
cap.
20.
〈◊〉
.
1.
q
Th.
Aq
●
.
●
quaest
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5
art
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4.
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13.
3.
s
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in
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lib.
2.
cap.
8.
t
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2.
●
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qu.
4.
art
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4.
u
Bel.
de
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lib.
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3.
x
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2.
2.
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art
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y
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spirit
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&
lit
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cap.
32.
z
De
praedest
.
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a
Part.
6.
c.
32.
ex
〈◊〉
.
Bartho
.
tit
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de
fide
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*
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sent
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lambi●
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b
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5.
6.
c
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hom
12.
lib.
3.
in
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40.
47.
d
Iam.
2.
17.
e
Epih.
doct
.
cuangel
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Bella
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Minae
f
De
iust
l.
1.
c.
6
,
8
,
9
,
10
,
11.
g
Ibid.
c.
4.
h
Ioh.
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l.
23.
art
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1551.
i
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conc
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p
75.
k
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12.
l
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5.
c.
13
m
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loc
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19.
de
fide
c.
5.
n
Calv.
instit
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l.
3.
c.
2.
sect
7.
o
Chemnie
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ex
2.
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Trid.
de
fide
.
p
Musc.
loe
.
com
de
fide
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q
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r
Chem.
vbi
sup
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s
Rom.
10.
8.
t
Rom.
4.
11.
u
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.
de
temp
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Aquin.
1.
2.
q
4.
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1.
y
Metaphis
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7.
z
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10.
17.
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11.
b
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coir
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in
Gal.
3.
12.
c
Marc.
1.
15.
d
Marc.
15
15.
16.
e
De
spir
.
sand
cap.
15.
f
Act
8.
35.
g
De
fide
&
oper
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cap.
9.
h
G.
〈…〉
.
car
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n●iu
definit
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i
Leuit.
18
5.
k
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Matth.
1.
l
〈…〉
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in
vcibo
〈◊〉
.
m
Isi.
30.
1.
n
Ier.
31.
33.
34.
o
Isa.
35.
1.
p
Matth.
11.
28.
q
Matth.
9.
2.
r
Luc.
19.
9.
s
Act
2
39.
t
Rom
4.
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4.
3.
x
Apoc.
1.
5.
●
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Luc.
3●●
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z
〈…〉
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a
Matth.
3
25.
b
Luc.
4
16.
c
Ioh.
13
4.
d
Pind
initio
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Plut.
An
aqua
vel
ig●is
si
〈◊〉
.
e
1.
Pet.
1.
19.
f
1.
Ioh.
17.
g
Gal
3.
27.
h
1.
Pet.
3.
2
1.
Be●a
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i
De
baptism
.
k
Nazian
〈◊〉
6
l
2.
Pet.
1
4.
m
Basil.
ex●●●e
.
ad
baptism
.
n
Psal
104.
15.
o
Plutarch
.
synops
.
lib
6.
c.
8.
p
Plin.
l.
14
c.
5.
q
Gen.
49.
11.
r
Ioh.
6.
55.
54.
s
Ioh.
10.
34.
t
G.
N●s
.
in
exp
.
eorum
verb.
u
Luc.
22
19.
20.
x
Barna●●l
〈◊〉
.
●
.
super
.
Qua
h●bitat
.
y
D
Bilson
,
The
difference
of
Christian
subiection
,
&c.
pat
.
3.
pag.
506.
&c.
z
Art.
in
synod
.
London
.
1562.
De
sacram
.
a
Calv.
Instit.
l.
4.
c.
17.
sect
32.
b
Bellar.
de
iu●●●f
.
lib.
1.
c.
9.
c
Apolog
Eccl.
Anglicanae
.
d
See
defence
of
the
Apolog.
part
.
●
.
cap.
1.
di●●●●
.
e
August
.
tract
.
20.
in
Ioh.
f
Ioh.
6.
●9
.
g
P.
Martyr
.
cont
.
Gardiner
,
part
.
1.
obiect
.
89.
h
Fulke
in
Test.
Rhem.
in
Rom.
10.
●ect
4.
i
Cypr.
de
dupl
.
Martyrio
.
k
Bernard
.
ser.
de
sanct
.
Andr.
l
De
symbol
.
〈◊〉
2.
m
P.
Ma●t
.
com
.
in
●
.
Cor.
10.
n
Exod.
14.
31.
o
Exod.
19.
9.
p
Ioh.
2.
●3
.
q
Sal●er
.
●om
.
6.
tract
.
8.
De
●●ectione
vendentium
&c.
r
Mus.
loc
.
co●
.
d●
side
.
s
Fulke
in
Test.
〈◊〉
.
Rom.
10.
sect
4.
t
Exod
14
31.
u
Exod
19
9.
x
2.
C●r
.
20.
●0
.
y
Ioh.
●
13.
z
Gal.
2
16.
a
Ioh.
14.
10.
11.
12.
b
Ioh.
6.
●9
.
c
Salmeron
vbi
supra
.
tom
.
6.
tract
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8.
d
In
Gal.
●
.
e
In
Symbol
.
f
In
Ioh.
12.
g
In
Gal.
●
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h
lib.
3.
dist
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●
.
i
2.
2.
q
2.
art
.
2.
k
in
Rom.
10.
&
in
G●l
2.
l
Granat
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conc
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20
post
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m
Heb.
11
1.
n
P
Martyr
●n
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o
Muse
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Coloss.
2.
p
Rom
●●8
.
q
Destr
.
vitio●
.
part
.
6.
cap.
32.
r
N.
Gorr
.
in
Heb.
11.
s
Heb.
11.
1.
t
Heb.
3
14.
u
Th.
Aquin.
2.
2
q
129.
art
6.
x
Horat.
Sat.
1.
y
De
iusti●
.
lib.
1.
cap
4.
z
〈◊〉
l.
2.
c.
47.
a
Orig
hom
.
17.
in
Gen.
49.
b
Chrys.
hom
.
36.
in
Gen.
15.
c
Chrys.
hom
.
8.
in
Rom.
4.
d
Epiphan
.
in
Anchor
.
e
Gal.
2.
20.
f
Epiph.
●●id
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g
1.
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1
30.
h
Greg.
Nation
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C●●n
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i
Cyprian
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de
mortalit
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k
I●dem
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l
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in
Psal.
129.
m
Tertull.
cont
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Ma●c
.
l.
5.
n
A●
bros
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de
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p
August
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in
●sal
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Bernard
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●●in
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r
Sedul
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in
Rom.
3.
s
Aug
de
verb.
〈◊〉
.
28.
t
M
Fox
Act.
Mon.
in
Hen.
3.
u
Ioh.
Gerson
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serm
▪
in
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d●
passion●
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Ioh
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sermale
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sancto
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y
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20.
28.
z
August
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lib.
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ovibus
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a
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18.
post
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post
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c
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d
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20.
e
D●●acus
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Luc.
5.
f
Ioh.
6.
23.
g
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in
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6.
h
Ioh.
12.
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i
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k
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Georg.
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Co.
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r
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3.
s
Matth.
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t
Ioh.
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in
Matth.
8.
lib.
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u
Gen.
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6.
x
Gen.
15.
1.
y
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1.
32.
z
Exod.
10.
12.
a
Ioh.
3.
18.
〈…〉
day
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b
M.
Fox
Act.
Mon
in
Edv.
6.
Ann.
1551.
in
edi●
.
1596.
c
Beza
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ad
Elisab
Angliae
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novum
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d
Cie
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de
nat
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Deo●
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l.
1.
e
〈◊〉
11.
f
〈…〉
g
〈…〉
in
Catechism
.
d●fide
.
h
M.
Iohn
Hayward
,
vpon
Psal.
24●
.
March
17.
1603.
i
Alanus
Copus
dial
.
5.
cap.
11.
k
〈…〉
36.
l
Bell.
de
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.
lib.
●
.
c.
8
,
9.
10.
m
August
in
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17●
11.
n
Ioh.
17.
8.
o
Aug●st
〈◊〉
112.
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p
Gr.
〈◊〉
homie●●●
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.
cap
20.
q
N.
Gorran
in
Luc.
13.
r
Psal.
1.
4.
s
Matth.
7.
23.
t
Theoph.
in
Matth.
7.
u
P.
Mart.
Com.
in
Rom.
1.
19.
x
Coloss.
●
.
10.
y
Gualth
hom
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149.
in
Ioh.
17.
z
Rom.
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.
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Muse.
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in
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●
.
10.
d
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f
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●
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Matth.
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Mark.
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p
Aug
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