JACOBS LADDER, Or A SHORT TREATISE LAYING FORTH distinctly the several degrees of Gods eternal purpose, whereby his grace descends vpon the elect, and the elect ascend to the predestinate glory.  
LONDON Printed by William Hall, for Nathaniel Butter.  
1611.   

To the courteous and friendly Reader.  
COVRTEOVS and friendly reader, I haue laid here before thine eye at one view( as it were) the steps of that most deep counsel and wisdom divine, as far as it hath revealed itself touching the eternal estate of all men. wonderful is the wisdom of of God in all his ways and works, which he hath purposed in great wisdom, made in great wisdom, and in great wisdom disposeth of even to most excellent ends, howsoever the weak eye of our poor and dim understanding cannot reach them. But as man is one of his noblest creatures, in framing 
T●●. 139. 6. 7. Psal. 8. 1. 2. 3. 4. 5.  and ordering of whom his name is become excellent and wonderful: so most marvelous is that wisdom which was expressed in the counsel of God, concerning the never ending conditiom of this creature. Truth it is, when high matters are once laid open to us, that we begin a little to see into them; then as it fareth in a riddle, when it it is unfolded, wee despise it, and wonder at ourselves that wee were so blockish as we could not perceive it without an interpreter. And as the glorious sun, which wee commonly look vpon, grows despiseable and mean by little and little, thorough often looking vpon it: So divine mysteries being familiarly declared and made easy to understanding, they are of fools less reverenced and esteemed then before. But the godly which know the worth of the knowledge of that truth which is according to godliness, after it is once clearly known& well considered, they do the more admire it;& are stirred up to praise God the more hearty for their light given them that way, by whomsoever it be, and how little soever it be which is added to their former understanding. Now because the use of any thing, when it is both good and manifold, bringeth no small estimation to the thing itself; I haue thought good to advertise thee of the use and benefit which is to bee made of this short draft of the degrees of Gods purpose touching mankind, and of the 
It also helps against the late error of some, who confounding the two estates of corruption and grace, would haue men justified in order of time before they beleeue, whiles they be in the old man: which crosseth Gods purpose directly, as will appear by looking vpon the proceeding therof.  execution of that part of it which concerneth the elect, for it is no mere speculative thing, but tendeth to practise.  
It helpeth thee against that error which layeth the purpose of saving or condemning vpon foreseen good or evil: whereas the doing of good or evil is rather a consequent of Gods purpose then any preceding cause or motive thereof, Ephes. 1. 4.  
Secondly, having here before thine eye the two certain undoubted ends, that al men must come unto, eternal life, or eternal death: and the means by which it is purposed they shall bee brought thereunto; thou maiest judge of thyself by the purposed means, to which of the purposed ends thou art sure to come to.  
When thou seest in thyself or others any of these purposes effected or considerest of the execution of any part of the purpose of God; then call to mind the constancy of Gods purpose, and collect, that as certainly shall those other parts of his counsel, which yet are not, bee in their time accomplished: as when thou thinkest of the purpose of creation, or of mans fall, or of calling by the gospel performed, bee assured that the purpose of resurrection, of general iudgement shall hold firm. And when thou findest the purpose of effectual calling, of faith, of sanctification, and repentance now already done in thyself; thou maiest be persuaded that the purpose touching this perseverance to the end, and of thy blessedness in the end shall stand as a mountain of brass vnmoueable.  
This short sum will much help thee in the understanding of Sermons and of good books; thou shalt see( being one whose eyes God hath opened) unto what heads all is to be referred, which is spoken, or which thou readest touching the work of mans salvation. It will serve also as a touchstone to try teaching and teachers, both for matter and method, in handling it.  
Also, perceiving that the whole course of thy salvation and every particular in it, doth depend vpon Gods purpose as the sovereign cause, yea that the very mediation and merit of Christ, was no motive to lead God to choose thee to life, but that the purpose of a saviour was subordinate to the purpose of 
God so loved the world that he gave his son. John 3.  election, thou maiest bee stirred up to thank God and to praise his free grace even for Christ himself, as well as for all other things which thou enioiest that be good. Colos. 112. Giuing thanks unto, &c.  
It will humble thee much, and make thee awful of God to consider well, that thou holdest thyself, and whatsoever else is in thee, or about thee, without any respect at all of ought in thyself to move God to do so& so to thee, all being from his free purpose. Phil. 1. work out your salvation in fear and trembling: for it is God that worketh both will and dead, and that according to his good pleasure.  
It may provoke thee greatly to admire Gods love towards thee, and to love him so much the more, to think that a thousand others being no worse then thou by fall, and as good as thyself by creation, yet God passed by them, and had a purpose to save thee, 1. Thess 1. 3. 4.  
In all things which fall out in the Church strangely for the ruin and decay of any particular Church in doctrine and religion, or for the removing the word from them, or for the fall of any member in the Crurch, it will stay thee in patience a while to ponder that Gods wise and just counsel determined it; thou hast done it Lord, even so, because it so was thy will and purpose. And so in all things else that happen vnwontedly, it will move all men with silence to think of it, or with submission and reverence to Gods counsel to speak of i●, Acts. 11.  
Seeing the time of effecting Gods purpose toward the elect for their calling to Christ and to salvation by him it is uncertain, sometime deferred even till the end of a mans life; therefore if any read this short sum who doth not find himself by any work of Gods saving grace within the compass of the purpose of election, let him not cast away his hope, but having an outward calling according to Gods counsel offorded, let him make account that the purpose of election hath offered and afforded it to him; and casting off security& presumption, let him wait vpon Gods mercy for that which remaineth in the diligent& constant use of al good means private& puplik, and careful practise of al good duties, and abstinence from evil works, as far as lies in him.  
Now suffer me to give thee a few aduertisments concerning the subject matter of this short sum and draft of Gods decree.  
Though Gods purpose were of every thing that is, or happeneth;& is not nor shall ever happen: yet I meddle with his purpose so far as concerneth onely as concerneth men, and herein so far only their eternal estate.  
Secondly, my meaning was to led thee into Gods Counsell-chamber, no further then leave and licence by his word is given vs. For 
Thing revealed belong to us and our children. Deut. 29. vers. last.  those things which I set down are revealed and do therefore belong to vs. For the things are not to be held secret which God hath once manifested either by his word, or by events.  
Thirdly, I deal no further herein then as may and doth stand with rules of the word, and serve for edification, aiming after nothing but thy profit, not to satisfy any mans curiosity, nor to minister matter of debate and dispute.  
Furthermore, understand that 
He predestinats in himself. Ephes. 1. 4. 5 Because it so pleased thee o father: Mat. 11. Psal. 115. 3 whatsoever pleased him, that he doth, in heaven& in earth.  Gods purpose hath no other cause, but Gods will, and that therefore as it is eternal& unchangeable even as God is: so it is most free, most holy, most wise, most good, without all exception, howsoever it seemeth otherwise to corrupt men.  
moreover, I haue expressed the execution of Gods purpose so far as it concerneth the Elect onely. Noting summarily, all such works of grace as they are brought thorough according to Gods counsel, and do omit to do the like touching the reprobate: because my meaning was to give light to the godly touching their own estate and the wondrous merciful dealing of God with them, and yet in laying out the proceeding of Gods purpose toward such as be not chosen( there is so much discovered( if it be marked) as will let a man see how near unto, or far off he is from that heavy lot and condition.  
In all counsel human& divine 
The end is first in the intention, last in execution.  the end is thought on before the means, and of the means one is afore an other in order of causes, and for execution of them in order of time too.  
Seeing God worketh all things 
Nothing done of God in  after the counsel of his will, Ephe. 1. 11. it followeth necessary that what is wrought by his hand in time, was purposed in his counsel before all time.  
Finally, if either I haue omitted by ignorance or forgetfulness, any degree or step of Gods purpose or haue not given them their due place( wherein yet I trust I haue not failed, I am sure my care was not to fail) pardon such oversight, and help thyself with the benefit of that knowledge which thou hast: and take occasion by this rude draft, to perform something this way more absolutely, if thou be able so to do: for it is easy to add to things already devised; more easy to espy the blemishes of a work, then to frame the like work: most easy of all to find fault with that which is otherwise then well done. confer and use thy knowledge to correct and not to carp, not to detract, but to amend.  
Thine in the Lord, Thomas Wilson.   

The several steps and degrees of Gods eternal purpose and counsel, concerning the everlasting estate of mankind, according as we may& ought to consider of them by the rules of Gods word, which teacheth that things together purposed, yet haue an order amongst them: especially being purposed by him who is God of Order.  

First, touching all men.  
GOD 

These two words ( God purposed) are to be understood in the beginning of every section. The first degrees of Gods purpose touching al men while they were in massa pura.  
This was first thought of as the utmost mark and end of all.  
Gods glory the furthest end of his counsel.   purposed from everlasting, to glorify himself by mankind, in his iustice and mercy. provver. 16. 4. The Lord hath made all things for himself, yea even the wicked for the day of evil. And Rom. 11. 36. For of him, and through him, and for him are all things: to him bee glory for ever.  
2. God purposed to create all men 
The first means to bring to the end. Integrity must go afore corruption  good in Adam at the appointed time. Gen. 1. 26. Let us make man after our own image and likeness. So he did make them, therefore his purpose was so to make them according to the seventh advertisement before.  
3 For just causes to 
Permission of mans fall was decreed, and his fall also as a means by which Gods purpose was to be fulfilled; but not as it is a sin.  permit Adam 
Corruption& disease bee before the remedy, in order of causes. ( being tempted and left to himself) to fall, and all men in him, which part of his purpose is manifested in the 3. Chapter of Genesis,& Rom. 5. 14. In Adam all men haue sinned. The second means tending to the main end.  
4 To 
Our coming into the world corrupt by sin is a consequent of Gods decree, for having purposed to permit our fall, it follows that we must come sinful into the World. The next degrees of divine counsel touching the elect: 1. Al men must be like, that the choice may be free. And here the end was to be thought of before the means: The end of election in respect of the elect being their salvation, the means being by Christ.  bring all men, each in their own time into the world, covered with sin and under wrath, Eph. 2. 3. Wee also were by nature the children of wrath as well as others▪ and Psalm. 51. 4. In sin my mother conceived me. The third means serving to the principal end.   

Secondly, touching the Elect.  
FIrst, God purposed of that lost lump of mankind to choose some of them to be drawn out of that common misery, to be saved by his mercy. Rom. 9. God would haue some to bee vessels of mercy. Eph. 1. 4. He hath chosen you, Math. 20. few Chosen.  
2. To give them a saviour, even his 
The purpose to give must go before the purpose to promise.  own son Christ. 1. Peter 1. 20. he was ordained before the foundation of the world, but declared in the last time Also 2. Tim. 1. 9.  
3. To make them a promise of this 
The purpose to promise, must go before the purpose to exhibit and sand him.  saviour, and in fullness of time to sand him to work their salvation in mans nature by his obedience to death. Gen. 3 15. The seed of the woman shall bruise the serpents head. Gal. 4. 4. In fullness of time, see Titus 1. 2.  
4. having brought them into the 
The purpose of coming to a saviour by faith, must follow the purpose to exibite him.  world, to call them unto his son, and in him to justify them by faith, and to sanctify them by his spirit. Rom. 8. 30. Whom he predestinated, them he called and justified.  
5 To reserve them unto Christ,& 
Keeping or strengthening by Christ is after our having of Christ  keep them by him unto the end of their life. Iud. 1. reserved unto Iesus Christ. See John 10. 29.  
6. To cause all things not onely 
Purpose of converting al to good, goes after purpose of confirmation by Christ.  Gospel and law, and benefits, but even sins, afflictions, death, to further their salvation. Rom. 8. 28.  
7. In the end of their Life to translate 
Bestowing the crown and garland follows the bringing to the goal.  their souls into the kingdom of heaven, Luke 23. 43. To day shalt thou bee with me in paradise. Also see Luke 16. 22.   

Thirdly, touching the Reprobate.  
FIrst, God purposed of that corrupt 

The next degrees of Gods counsel.  
1 Where there is an election of some out of many, there others must be refused and not chosen.   mass, to refuse a certain number, which should not be saved: and this for his will sake. Rom. 9. 11. 13. Ere ever Esau was born and he had done any evil, it was said of him, Esau haue I hated; and ver. 22. Vessels of wrath.  
2 Not to give his son for them 
He that purposeth not the end, that is, salvation, doth not purpose to give the means to that end.  to be unto them a mediator of salvation. John. 17. 9. I pray not for the world. See Rom. 8. 32. 33. 34. All the parts of Christs mediation are for the chosen onely, the reprobates were not given to Christ, nor Christ was given for them.  
3. Being brought into the world, 
Such as are not given to Christ, must needs bee left in Adam.  to leave them in their natural corruption.  
4. Either not to call them to his son 
Such as are purposed to stick in their corruption can haue no means to come out, or no good of the means.  by the gospel, or to afford them an outward calling without the spirit of faith: Math. 20. 16. Many called, few chosen. Acts 28 24. And some believed not. See Acts 17. 30. and 16. 6. and 14. 1. 2.  
5. To harden them for former sins 
Punishment comes after the fault, as effect after the cause: this God doth as a judge, punishing sin by sin.  and to deliver them up to vile lusts, so as they become impenitent and die in their sins: Rom. 1. 26. God gave them up to vile affections. Exod. 4. 2 1. But I will harden his heart. See Rom. 2. 5▪ John 8. Ye shall die in your sins. Acts 28. 26. 27.  
6. That all things( even the gospel 
None damned&,  
destroyed, but in respect of foregoing sins, which God punisheth with destruction, as he purposed to do.  and Christ) should be occasion of ruin to them through their own fault. Esay 8. 14. 1. Pet. 2. 6.  
7. At their death to sand their souls into Hel, there to bee destroyed in respect of their sins. Rom. 9. 22. Prepared to destruction. Luke 16. 23. The rich man died& was in hell in torments. See 1. Thessa. 5. 9. Iude 4.   

Fourthly, the last degrees of Gods counsel common to Elect and Reprobates.  
FIrst, God purposed to bring their 
Bodies are to fall, ere they can be raised.  bodies to dust by death, Heb. 9. ver. last. It is appointed for men once to die. Gen. 3. Dust thou art. &c.  
2. To raise them up at the last day by 
Raised and made to bee, ere they can be summoned  his power, and so to join them to their souls. Acts 24. 15. The resurrection shall bee of the just and unjust.  
3. To summon and bring all to 
Summons& appearance afore separation  Iudgement. Acts 17. 31. God hath appointed a day wherein he will judge the World. See Math. 25. 30. 31. Rom. 14. 10. 2. Cor. 5. 10.  
4. To separate the one from the 
Separation afore the sentence  other, as goats and sheep are separated by the shepherd. Math. 25. 32.  
5. To open the books of mens consciences 
Which hath first laying open of all things, and then giuing of the sentence.  and bring forth al mens works, even the most secret. he shall judge every secret thing. Eccles. 12. ver. last. Rom. 2. 6. revel. 20. 12. And the books were opened. &c.  
6. To pronounce( vpon this manifestation) the final doom and sentence of bless and curse. Math. 25. Come ye blessed, go ye Cursed.  
7. To execute that sentence presently 
Sentence pronounced first,& then executed.  and mightily vpon the whole man, to the eternal praise of his name. Math 25. 46. And these shall go into everlasting pain, and the righteous into life everlasting. See Matth. 13.   

Fifthly, the order of these particular 
Execution of Gods purpose towards the elect.  works of grace by which the Elect pass unto glory.  
FIrst, vocation to Christ by preaching 

1 Culled and fingled out of the world of reprobates.  
understanding the chief part of the soul first to be enlightened.  
will guided by the mind renewed.  
Faith is an act of a renewed mind and will.   of Law and Gospel. Mat. 28.  
This hath annexed as parts:  
2. Illumination or opening the eyes of the mind. To open their eyes. Acts 26. 18.  
3. Opening of the heart. God opened Lydias heart. Acts 16 14.  
4. The work of Faith. Paul preached, and many believed. acts 14. 1. Faith hath annexed as fruits: 2. Incorporation, 3. justification, 4. Sanctification.  
5. Incorporation is our union with Christ: who dwells in their harts by faith. Eph. 3.  
6. justification, being justified by 
By faith first one with Christ himself.  faith. Rom. 5. 1. and it hath these two parts.  

Rmission of sins. 
Then one with his iustice& other benefits.   
Imputation of Iustice to the believer.    

Effects of justification.  
7. Reconciliation with God 

Vpon remission there is reconcilement, which breeds peace& quietness, quietness increaseth the ioy. Hope springeth out of Faith.  
Where sin is forgiven, there it is also killed by sanctifying grace.  
Rom. 7. 15. 16. 17.  
Acts 3. 26.   Rom. 5. ver. 1. 2 3. 4 5. 8. Peace of Conscience. 9. Ioy in the holy Ghost. 10. Hope of glory.  

11. Sanctification consists in  
1. Mortification or death of the old man.  
2. Quickening of the new man. Rom, 6. 2. 3.    

The consequents and fruits of Sanctification.  
12. combat spiritual between the old man and new, which comes from that imperfect sanctification. Rom. 7. 15. 16.  
13. Repentance for the foils and falls which the new man taketh in the combat. This hath annexed.  
14. Study of good works, as fruits 

True sanctifying grace is fruitful.  
It increaseth and continueth: where it once quickens, it never dyes. It determines in glory.   of Repentance. Math. 3. 5. 6.  
15. perseverance in former graces unto the end. Rom. 5. 2. 1. Pet. 5.  
16. Glorification in the end, Them he glorified. Rom. 8. 30.   
FINIS.   

A dialogue About justification by Faith: Wherein the nature and office, the property and power of Faith is plainly taught, against such as deny the certainty or particularity and powerfulness of FAITH.  
Especially, against a late error, deniing the necessity of Faith unto justification.  
LONDON Printed by William Hall, and are to bee sold by Nathaniel Butter at the sign of the pied Bull, near St. Austens gate. 1611.   

TO THE RIGHT worshipful Sir Henry Plamer, Sr. Robert Edolphe, Sr. Char. Hales, Sir Edward Filmer, all health in Christ Iesus.  
AMongst sundry unfeigned Louers of the truth, and well-willers to my simplo self, I haue found you four not behind any, and before very many, whom as you do excel in authority, gifts and care for your Countries good according to your means, and as these bad daies will suffer; so ye haue been presidents and examples of reverence and zeal to the word of God, whereof ye are the constant hearers, and upright practisers, showing yourselves enemies, as to corruptions in manners, so to errors in Doctrine, and Idolatry in Gods service, whereof as occasion is offered ye bewray your detestation. Now for your encouragement in every good way( if a spur may be added to such as run well, seeing none there is but may amend his place, for wee are all imperfect and far from the mark) as also for some part of recompense for your long continued and vndeserued affection of love to me, my Ministry and labours, I haue presumed to set out vnderyour names a Dialogue concerning that excellent and most necessary point of justification, of elect sinners by faith in Iesus Christ: wherein, together with the truth of Doctrine positively set down in the first part, under the names of Philoponus, and Philalethes, I haue afterward confuted what the Iewes, zealous of the Law, joining Moses with Christ, and Papists, preposterous commenders of good works, joining them with grace in the matter of justification, use to allege against Christ the matter or subject of justification; or what late seduced spirits can say against faith the instrument of our righteousness before God, under the names of Philoponos, Philopseudos, and Philautos. Also toward the end I haue endeavoured to meet with the abuse of this Doctrine of free justification by Libertines and carnal gospelers, which turn the grace of God into wantonness, and think they may sin more freely the more grace doth abound, under the name of Philedonos. I do entreat you to interpret well my purpose in this Dedication, also to accept my weak endeavours: finally so to pardon my presumption, as ye render the praise to God of all the profit that comes to you by this book.  
Yours to be commanded, THOMAS WILSON.   

To the Christian Reader.  
GEntle Reader, this Dialogue something differs from others, not onely in nature of the Argument, being about that most needful, and holy truth which is the ground of all Christian comforts, to wit, justification by faith in Christ, whereof I know not whether any thing hath been written so familiarly, and plainly as this is; also in the Number of persons who confer, occasioned by the great differences about this point( more opposed by Satan and his instruments, then any one divine truth whatsoever, as being the very soul and life of Christianity) yea and in a third thing this Dialogue differeth from others, because the most part of it was ( resgesta) a thing truly done, namely so much as concerns the nature and office of faith resisted by a deceived spirit,( or rather spirits, for they were sundry) under the person of phylautus: whose shifts and evasions to the Arguments brought against him, as also the objections in favour of their execrable unheard of error, or errors rather, are here truly set down without any falsification, and orderly without confusion, as near as such confused stuff could be reduced to Order. And for as much as we are all by nature prove to err, al men having the seeds of heresy, as of all other sins, even from the womb, yea and there is none which doth not embrace some one corrupt opinion or other, howsoever we espy it not, seeing our iudgement is imperfect: also the looseness and profaneness of our lives doth deserve that we should haue strong delusions to beleeue lies in Religion, because wee do not receive the love of the truth; therefore unto the Dialogue of justification I haue joined a receipt against heresy, both to preserve Christian professors from running into it, and if any be overtaken with error( as all may be) to pull them out. Good Reader, endeavour to profit by this book; it hath cost the Author more then much pains, even great grief and trouble of mind, as well as of body; I would be loth every or any godly Minister should buy the wrestling with erroneous spirits at such a rate, as I haue done.  
Farewell. Thine in the Lord, T. W.   

A Dialogue concerning justification.  

Philoponus: A Minister that loveth to labour in the word and doctrine.  
Philalethes: A Protestant Christian, which is a lover of truth.  
Philopseudos: A Church-Papist, which yet still loveth some errors and Lies.  
Philonomus: A Proselyte Iewe turned Christian, which is still in love with Moses Law.  
phylautus: A self willed fellow, which is in love with his own opinion.  
Philedonos: One that loveth pleasure more then godliness.   Philoponus. 
WEll met Philalethes, whence do you come?  Philalethes. 
I come from a Sermon, where I heard a comfortable point handled.  Philoponus. 
I pray you what was the point?  Philalethes. 
It was the Doctrine of justification by faith.  Philoponus. 
That was a great point indeed, of marvelous use for edification and comfort. And now seeing we are alone, and haue a spare time, I pray you rehearse unto me briefly the chief matters of the Sermon in order, as they were delivered: for I know you haue an exceeding good memory. First therefore, what Text did the Preacher expound?  Philalethes. 
The Text which he expounded was the third Chapter to the Rom. from verse 24, unto verse 29.  
And are justified freely by his grace, through the redemption that is in Christ Iesus.  
25 Whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness, by the forgiveness of the sins that are passed, through the patience of God,  
26 To show at this time his righteousness, that he might be just, and a justifier of him which is of the faith of Iesus.  
27 Where is then the rejoicing? It is excluded. By what Law? of works? Nay: but by the Law of faith.  
28 Therefore wee conclude, that a man is justified by faith without the works of the Law.  Philoponus. 
What did the Preacher say was the scope and drift of this Text?  Philalethes. 
To open and declare the Doctrine of justification by the several causes of it, and especially to prove, that it is by faith, and not by works.  Philoponus. 
What did he say was the context or coherence of this Scripture with the former?  Philalethes. 
He  told us, that the Apostle in the former Chapters, from verse 18. of Chapter 
Coherence, or Context.  1. unto the two and twentieth verse of chapter the third, had proved that justification came not by our works, because all men were sinners, either by transgressing the Law of Moses, as the Iewe, or of nature, as the gentle; both which he convinced of sin, by the testimony of Scripture, and by the common principles of nature, and by mens consciences: And having at the two and twentieth verse of this Chapter, propounded the Doctrine of justification by faith, and shewed the necessity of it, in regard that al are through guilt of sin deprived of Gods eternal glory: Here in this Text he explaineth& establisheth this Doctrine.  Philoponus. 
How did he divide his Text?  Philalethes. 
Into two general heads: First, what 
division. 2. Parts.  justification was, or what it was to bee justified: Secondly, what were the causes of our justification.  Philoponus. 
What did he say justification was?  Philalethes. 
He said that this word( justify) was 
To justify what it is.  ( verbum forense) a borrowed word from the custom of civil Courts, where parties accused, which vpon trial be found innocent, are absolved, and by the mouth of the judge pronounced innocent: even so sinners which beleeue in Christ, having his Iustice and obedience imputed to them, they are absolved from the guilt of sin, and pronounced just by God himself, both in the word, and in their own conscience. And this is their justifying.  Philoponus. 
Can you remember how he made good this signification of the word justify?  Philalethes. 
Yea, by certain testimonies of Scripture, where justify is set against condemned. As proverbs 17. 15. He that justifieth the wicked, and condemneth the innocent, both are abomination to the Lord. Aso Rom. 8. It is God that justifieth, who shall condemn? But most plainly out of that place, Act. 13. 39. By him every one that believeth is justified from all things, from which he could not be justified by the Law of Moses: where to bee justified from a thing, can signify nothing else but to be freed and absolved from it, and pronounced vnguilty, as condemnation is a pronouncing of guiltiness vpon conviction of the fault; so by the Law of contraries, seeing to condemn is the pronouncing of one guilty, to justify( which is contrary to it) must signify to absolve, and to pronounce one innocent and just.  Philoponus. 
What did he further say of the word?  Philalethes. 
That if we follow the latin etymology, to justify was to make just, as to sanctify is to make holy, to rectify is to make right, to mollify is to make soft, to glorify is to make glorious. So when one is justified being before a sinner, and ungodly, Rom. 4. 3. he is made righteous, Gal. 3. both by the imputation of an others iustice, and also at the same time by a work of the spirit, regenerating and beginning in him true righteousness, he is sanctified. But he  told us, that howsoever following the latin Etymology, this word justify, may import, to make just, yet in the Scripture phrase when this word is used in the question of justification of a sinner before God, there cannot one place bee found, where it is otherwise taken then to absolve and pronounce just.  Philoponus. 
Would not the Preacher tell you how the imputation of Iustice from an other could make us just, seeing it is likely that every man should be just by his own iustice, as he is wise by his own wisdom?  Philalethes. 
Yes: for he said that the iustice which made us just, though it were inherent and did stick in an other, to wit, in Christ: yet being imputed to us of God when wee beleeue, it is now out own iustice, as veverily as if we had wrought it so; that when the Scripture teacheth, that the righteousness of an other, which they haue not in themselves, is imputed to believers, it meaneth not, they no way haue this righteousness, for they haue and hold it by Faith: but the meaning is, that they haue it not inherent in themselves, but that it is in the person of Christ, as in the onely subject thereof.  Philoponus. 
Can you call to mind, how this was declared?  Philalethes. 
Yea, by this comparison: as the sins of the Elect are by imputation, so made Christs sins, as that he taking them vpon himself was accursed, and punished for them, no less then if they had been his own: even so the righteousness of Christ which he wrought in his manhood is by imputation in such wise made ours which believe, as by the merit of it we shall be saved, no less, then if in our own persons we had fulfilled the Law, which was proved by 2. Cor. 5. last verse, For he hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. Also, Rom. 1. 17. 18. For by it the righteousness of God is revealed, from faith to faith: as it is written, the just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness.  Philoponus. 
This done, what was more added?  Philalethes. 
The word being thus interpnted, he came to define the thing itself, after this fashion, and to this purpose. justification is an action of God, freely and out of his mere mercy, accounting to such as beleeue the whole and perfect obedience of Christ both in doings and sufferings, by the merit whereof they are absolved and acquitted from the guilt and punishment of sin, and accepted as righteous unto eternal life, to the glory of his rich grace.  Philoponus. 
every part of this definition is to be proved by the Text itself.  Philalethes. 
It is so, for it consisteth of causes which are distinctly laid down in the Text, and therefore after the Preacher had  told us, that justification was divided into two parts, Remission of sins, and Jmputation of iustice, he came to open the causes of justification, which was the second part in the division of his Text.  Philo. 
Rehearse now these causes, as he delivered them.  Philal. 
The principal efficient cause, he said 
Causes of justification. Efficient cause.  was the grace of God freely giuing his son to bee born, and to work our righteousness in our nature, which he assumed, by the doings of his life, and sufferings of his death, and freely reckoning that righteousness to us, having by the gospel freely offered it unto us, and by his holy spirit, or grace freely working faith in our hearts, made us able to apprehended and receive it.  Philo. 
Belike then the Preacher  told you, that the grace of God proceeded by these degrees to the work of justification; first, to purpose from everlasting the sending of his son to bee made man, to work righteousness for men, 1. Pet. 1. 20. Secondly, according to that purpose in the fullness of time, to sand his Son made of a woman, born under the Law, &c Gal. 4. 4. Thirdly, to reveal his son to us, by the preaching of the gospel moving us through the spirit to beleeue in the name of his son, and thereupon lastly accounting to us the obedience of his Son for our righteousness, Rom. 8. 29. 30. and all this he did freely of his own good pleasure. Ephes. 1. 6. 8.  Phila. 
You say right; For so he delivered it, to that effect, and  told us, this proceeding of Gods grace in the matter of our justification was pointed at in those words of his Text, where it is said, that God set forth his son, &c. which setting forth he said might be referred both to Predestination, vpon which, as vpon the first cause dependeth the whole work of our redemption, and also to the revelation of Christ by the gospel, where not onely things to bee believed concerning Christ are propounded, but moreover the spirit of Christ is given to persuade the mind to assent to the pleasant and joyful things there shewed; and hereupon gave forth this double doctrine. First, that wee must not seek the primary and chief cause of our justification in Christ touching his humanity, and as he is our mediator, much less in ourselves, but in God the Father even in his free love, and free favour. For God so loved the world, &c. joh. 3. and here it is written, wee are justified by his grace freely given. Secondly that we are beholding to the free grace of God, for the beginning, middle and end of our justification: whence he beat down Predestination vpon foreseen works and merit by works. And after this he added, that the doctrine of the gospel, neither was it any idle invention of men, like to the Decretals of Rome, but taught and set forth of God, neither yet a bare exhortation of words, as the Law, but effectual to move and persuade to that which was set forth in it.  Philo. 
It is well remembered: Now proceed to the next cause, which is the material cause.  Phila. 
He taught, that Christ was the matter 
material cause.  of our justification, as his Text saith, Through the redemption in Christ Iesus whom he gave, &c.  Philo. 
What did he consider in Christ?  Phila. 
Three things: his person, God and man in 
Person.  one person: where he taught both the truth and the necessity of this union of two natures in one person: because unto our justification was requisite the holinesse and obedience of his manhood, and the power and officacie of the God-head. The second, was his Office of Priest, Prophet 
Office.  and King: Priest, to offer the sacrifice that should purchase righteousness and remission of sins. Prophet, to teach it to the Church by himself and his Apostles. King, to apply it by his spirit, stirring up that wonderful gift of Faith for the receiving of it. The third thing was his 
Benefits.  benefits, comprised in these two words, Redemption, Propitiation.  Philo. 
What said he of those two words?  Phila. 
He said of them, that they were both figurative, 
Redemption. what it is to redeem.  and borrowed speeches. Redemption is a word borrowed from the use of warres, where such as be taken prisoners are ransomed and freed by a certain price from their captivity. So the elect being by Gods just iudgement for sin, captives under Satan, held by him not only in the guilt and condemnation of sin, but also in the power and tyranny of sin, are by the price of Christ himself ransomed and freed, from that horrible curse and bondage, and restored to a gracious 
2. Tim 2. 4.  and glorious liberty.  Philo. 
When the word was thus interpnted, how did he proceed?  Phila. 
After this sort: he proved the elect by their fall in Adam to be both the seruants of sin and children of Gods wrath, and so to be both under the dominion of sin, and condemnation of sin. Ephe. 2. 1. 2. 3 Rom 6. 17. Then he shewed, that the redemption that Christ wrought for them, was the freedom both from the wrath of God, and condemnation of sin in this 
Redemption wherein it consi●●eth.  work of justification: and from the tyranny and dominion of sin in their sanctification: which benefits, though they be several, yet they are both at one time given the elect, the one being a necessary, and unseparable effect of the other. This he thus declared, that when God hath accepted the perfect obedience of his son both active in doing, and passive in suffering, as a satisfaction to his iustice for sin, so as his wrath being appeased the guilt and punishment of sin is removed, and we not only haue escaped hell by his suffering punishment, but haue found an entrance into heaven by his absolute obedience, that thenceforth Satan can no longer keep the sinner in the tyranny& power of sin; no more then a cruel Creditor can hold one in prison that hath paid his whole debt. Also where Christ doth give unto any his obedience and sufferings for remission of sin and righteousness, there he gives his spirit for the mortification of sin, and living to God in newness of life, which was proved by the whole sixte Chapter of the Epist. to the Romans, and 1. Cor. 6. Rom. 8.  Philo. 
You haue  told me the sum of that, which he taught of the word Redemption. Let me hear somewhat of the word, Propitiation.  Phila. 
Yet I had almost forgot to tell you, that after he had expounded the word, and 
Propitiation.  laid forth the thing itself, showing what our redemption was; he put the redeemed in mind of the great and dangerous slavery of sin, being a spiritual slavery and tending to eternal woe. Secondly, of the exceeding love of Christ their redeemer, laying down such a prise for thē, as himself, his whole manhood, to free them from such a woeful estate. Lastly, of the love and thankfulness that they did owe, and must endeavour to return in word and dead to such a most loving redeemer. After this, he said, that in calling Christ our atonement or Propitiation he did allude and herein had respect unto the propitiatory or mercy seat in the Law  Philo. 
He would then teach you wherefore the Apostle compared Christ to the Propitiatory or Mercy seat.  Phila. 
Yea, he did so, and also why Christ and he alone is our atonement with his Father.  Philo. 
Let us hear it.  Phila. 
For the former, he said that the Propitiatory was a figure of Christ in three things: First, as out of the mercy Seat God gave his Oracles to the people( see Exod. 30.) so to us by his son Christ Iesus hath he revealed the Oracles of his will, touching our duty and salvation, as John saith, Christ hath declared him to us, whom never man saw. And this is my beloved son, hear him, Mat. 17. Secondly, God was said to rest or dwell at the Propitiatory, between the Cherubins he ha● as it were his residence; so in Christ the whole fullness of the God-head dweleth bodily, Col. 2. 9. Thirdly, at the Propitiatory God was made favourable to his people, by the blood which the high Priest sprinkled, which was also a type of Christ by whom God always is pacified and reconciled to us, peace being made by that blood of his cross. Col. 1. 18.  Philo. 
This should seem to be the cause, why he mentioneth the blood of Christ in this Text: [ Through faith in his blood.]  Philo. 
True, not onely to teach whereunto faith leaneth and looketh; namely, to Christs death and bloodshed, as to his proper object; but to signify that Christ is that true high Priest, who by his own blood once entered into the holy place, to make perfect for ever those which are sanctified by him, Heb. 10. where he puts us in mind of the terrible iustice and wrath of God conceived against sin and sinners, in that he could not be pacified but by the heart blood of his onely begotten son: Which serveth for the humbling of us deeply, whose sins were the true cause of such his death, as it made greatly also for our comfort, that such an vnualuable price was laid down for sinners; for he said that this was more,& of more worth, then if all Angels, and men had been sacrificed, because of the infinite dignity of his person.  Philo. 
Now let us hear the latter thing, wherefore Christ, and Christ alone is our Propitiatory or atonement.  Phila. 
Because he alone is a man free from 
2. Cor. 5. Rom. 1. 4. last.  sin, that he might be a spotless sacrifice. Secondly, he is so man, as he is God also, that he might be a meritorious sacrifice. Thirdly, he alone is the person, appointed of his Father to be the reconciler of mankind, as it is written, Ion. 6. him hath God the Father sealed, that he might be a 
John 6.  full acceptable sacrifice.  Philo. 
I thank you for this relation. Shall wee hear now what was spoken of the instrumental cause of our justification?  Phila. 
Yea, if you suffer me to admonish you of 
instrumental cause.  two things which he spake before he came to the instrument. First, that Christ in his life and death, in his whole conversation and passion was a redeemer and Reconciler by merit. And in his resurrection, ascension and sitting at the right hand of God his Father he became a redeemer by efficacy. The other thing was, that whatsoever men bring of their own towards the pacifying and reconciling God to us, whether it be works of nature, or of grace, or degrees and orders of life, or suffering of pain, it is to be refused as an accursed additament of mans brains, which voideth all the effects of Christs death and suffering, as the Apostle plainly teacheth and fully, Gal. 2. 34.  Philo. 
It is now time ye declare the substance of that which was spoken touching the instrumental cause of our justification.  Phila. 
He did insist much vpon this, to declare 
In what sense faith doth justify.  and prove that faith is the onely instrument of the soul by which wee obtain Christ and his righteousness, which doth not at all profit us until we do believe; thus he expounded his Text ( by Faith in his blood) and all those texts of Scripture, where we are said to be justified by Faith, and where the righteousness of Christ is called the righteousness of Faith: he said the meaning was, that faith is the instrument of our righteousness, and that Christ and his blood doth justify us being apprehended by this instrument: And this exposition he proved by comparing other texts of Scripture. As where it is written, that we receive or lay hold on Christ by faith, joh. 1. 12. And that we seek and attain righteousness by faith Rom. 10. And that we are made righteous by faith, Gal. 3. 24. And receeiue the promise of the Spirit by faith, Gal. 3. Which being written of faith, and not of hope or love, or any other grace, doth prove it to be the onely instrument of our righteousness:& this thing he taught very distinctly that faith as it is a gift, quality infused, or work of the spirit, is no part of our righteousness whereby we stand just before God, neither doth merit any thing for us of God, but that it was only the perfect obedience of Christ in his doings and sufferings that merited for us, that we should be accepted for righteous before the tribunal Seat of his Father, Faith serving onely as a spiritual Organ and instrument to receive or lay hold on that righteousness of Christ and to appropriate it unto vs. having thus proved and explained it unto us, how faith doth justify. In the next place he taught: First, what faith it is that justifieth. Secondly, and shewed many reasons to prove that without that faith we are not justified. And thirdly, withall that justification by faith without works, is the onely true justification.  Philo. 
I long to hear you how he dealt in these points.  Phila. 
That you shall hear, as well as my memory 
What faith it is that justifieth.  will record. He said there were 4. kinds of faith mentioned in the Scripture: one historical or dogmaticall, which is a bare knowledge of the history and letter of the Scripture: with this faith the divels are said to beleeue, Iam. 2. 19. And the Iewes, joh. 2. 23. The second was a miraculous faith, or a faith of miracles, which is a belief that by the power of God strange wonders may be done: this faith is spoken of, 1. Cor. 13. 2. If I had all faith, so as I could remove Mountaines &c. The third, is called a temporary faith, spoken of in Mat. 13. Such as beleeue for a season, and receive the word with ioy, bu● in time of temptation go away. These three did all meet in Iudas and sundry others. The last is a true and lively faith, even a firm assent to Gods promise of remission of sins and righteousness by Christ, with particular application thereof unto ourselves, by which faith being engraffed into Christ, and made one with him, we are also partakers of his righteousness unto life eternal, whereof it is called justifying faith, as justification is called, justification of life, Rom. 5. he said this Text ment such a Faith, and this was the Faith commended throughout this Epistle to the Romans.  Philo. 
What did he further teach of this truly justifying faith?  Phila. 
That it hath two parts: Knowledge of the things to be believed, wee know and 
Too parts of justifying faith.  beleeue, joh. 6. 62. Hence it is that knowledge is so often used for Faith, as joh. 17. 3. Isai. 53. 11. 1. joh. 2. 4. 5. The second part is application of these things which wee know, to ourselves.  Philo. 
How did he prove, that there must be applicaton in a liuelie faith?  Phila. 
Sundry ways: First, by the commandement, 
It is the nature of true faith to apply.  bidding us to beleeue in the name of Christ, 1. joh. 3. 23. which cannot bee ment of knowing and believing him in general, to be the Christ and saviour, because there is a promise of eternal life made to such as beleeue in Christ, joh. 6. 47. Now if to beleeue in Christ were nothing else, but in general to believe Iesus to be the Christ and saviour; all that so beleeue should haue eternal life, even the divels themselves and wicked men( for they do beleeue and confess) which being otherwise, it followeth that to beleeue in Christ, or in the name of Christ, is not onely in general to beleeue him to bee the saviour, but with particular application to ourselves, that he is our saviour. Here the Preacher said, that thus much knew P. Lombard the Master of the Sentences, though a popish Writer, Lib. 3. Sent. distinct. 23. Multum interest vtrum quis credat Christum vel in Christum, &c. that is to say, There is great difference between these two, whether one beleeue Christ or in Christ: for Iesus to be Christ, the divels haue believed, but they believed not in Christ. For it is one thing to beleeue in God, another thing to beleeue God, and a third thing to beleeue God to be. To beleeue God, it is to credit those things to be true which God speaketh, which even wicked men do. To beleeue God to be, is to be persuaded that he is, and that he is God only; which also wicked men do. To beleeue in God, it is by believing to go unto God, and to cleave to God; by this faith the wicked man is justified. Secondly, he proved it by the nature of faith, which hath the nature of an hand, or an eye, whose property is to apprehended and draw things without us unto ourselves; such is the nature of this spiritual hand and eye of faith, to attracte Christ to itself by application. And that this special application, is of the nature of faith, he proved first out of joh. 6. 53. where to eat and drink Christ, is put for to beleeue in Christ. For so not onely August: Tract. 25. in joan. expoundeth it, but also some of the Papists themselves aclowledge it: Rhemists on ver. 32. of that chapter. And jansen. joh. 6. 50. Manducare se, accipit pro credere inse. Tho. 3. part. summae, q. 65. art. 4. resp. ad 2. To eat him, he taketh it to be al one with this, to beleeue in him. Now then as in eating and drinking, there must be a particular applying of the bodily nourishment to the mouth, and so to the stomach: in like manner also, in the spiritual eating and drinking of Christ by faith, there must bee a spiritual application of him, that so he may become to us the food of our souls. So jansenius ibidem, p. 470. Sicuti aptissimo tropo se panem vocauit, ita aptissime credere inse, &c. As by a most fit trope he hath called himself bread, so most fitly he hath called the eating of him, a believing in him: for by our faith this bread is not simply taken, but as it were after a sort chewed with teeth, whiles wee thoroughly ponder and weigh what and what manner a meate it is; and it is also broken as ye would say, and cast into the stomach or bowels of our soul, by a certain delight of spiritual taste, and is also so incorporated into us, as that by Faith in a secret maner, he is united to us, dwelling in our hearts, and quickening them by his presence. Secondly, again it may bee proved to bee of the nature of faith, by that speech of our saviour Chr. unto Thomas, who when he had put his finger into the side of Christ saying, my Lord and my God. To this speech Christ replieth thus, Thou hast seen and believed: whence it is evident, that a particular application is of the nature of this true justifying faith. For to bee assured that Christ is our Lord, and God, is here called a believing. And this some of the sounder sort of popish writers do aclowledge with vs. Fer●s writeth thus of this place of John. Non satis est credere quod dominus et Deus sit, nisi credas quod dominus tuus& deus tuus sit. It is not sufficient to beleeue( of Christ) that he is Lord and God, unless thou shalt beleeue that he is thy Lord& thy GOD. jansenius one of their own Bishops in his harm. on joh. 6. 47. verum est fidem in Christum non saluare, nisi eam quae includit etiam fiduciam in Christum It is true that no faith in Christ doth save, save that which includeth confidence in Christ.  
3 Thirdly, by example of Saints in Scripture, who by their faith did apply the promises of salvation to themselves: as david, God is my rock, he is my God, Psal. 18 and 42. my strength and my Redeemer: Psal. 19. Also the virgin Mary, my soul reiosceth in God my saviour, Luke 1. 47. Thomas: my Lord my God, John 21. Paul: I thank my God, Rom. 1. again, Christ loved me, and died for me, Gal. 2. Hereunto belongs that testimony of Luther: Haevoces, qui dilexit me, &c. These words( who loved me and died for me) are most full of faith: that giuing of the Son of GOD to death, I apply to myself; and this application is the true force of faith. Therefore red with a great Emphasis and significant force, these speeches( me, and for me) and accustom thyself to be able to conceive and apply to thyself that same( me) To the same purpose he saith in an other place: Disput. in verb. Pauli, Rom. 3. 28. disput. 1. quae est de fide, ●o. 1. operum. fol. 386. Vera &c. True faith it saith, I beleeue the son of GOD to be dead, and risen from death, and all this for me and for my sins: and hereof I am certain. Example hereof Saint Paul performs in his own person, saying: Gal 2. Who loved me, and gave himself for me. That( for me) if it be believed, it maketh it to bee a true faith, and severeth the same from all other faith. Vpon these practices of certain particular persons, he added certain sayings of the Fathers, to show their consent with him, as that of Cyril on joh. 21. It is manifest, because no otherwise then Thomas confessed, my God my Lord, God will haue us also to confess him. Chrysostome vpon the Rom. he said not to GOD, but to my God, even as the Prophets also do, making him which is common, peculiar to themselves. Hierom. He which is God of all, is mine in special.  
4 His fourth proof was from particular persons, rebuked for their infidelity, whereof the Scripture affordeth store. Fiftly, where God offereth mercy in particular, there must be a particular faith, to receive and apply this mercy: but God offereth mercy to every one particularly in the Sacrament, where by Gods Ordinance, the Minister in the stead of God himself, doth offer Christ with al his benefits to every one in particular: therefore there is required in us such a faith, whereby wee may particularly receive Christ, and apply him with all his benefits, unto our own souls.  
5 Lastly he said, that in all faith there was a syllogism made, where of the Minor or assumption, is with application: He that believeth shall be saved: he that mourneth shall be comforted: The heavy laden shall bee eased: The hungry and thirsty shall bee satisfied. But I mourn, am heavy laden &c. Therefore I shalbe comforted, eased, &c.  Philo. 
It commend you for remembering these things so distinctly: you can tell us what followed.  Phila. 
Yea very perfectly: first, he having proved that justifying faith, is with application, then he admonished us of certain actions of the soul, necessary to this application, 
Actions of the soul, necessary to application of faith.  which were 5. in number: first approbation of the things believed, judging all things loss and dung in comparison of them, Phil. 3. Secondly, expetition, in an earnest desire of these things, such as samson had, when he cried, give me drink or I die, Iudges 15. 18. Thirdly, apprehension or a fast laying hold on Christ: as the lame in the Acts, chap. 3. held Peter and John so fast, as he would not let them go. Fourthly, oblectation, delighting ourselves in Christ, as in our treasure. Fiftly, expectation or looking certainly to enjoy the thing wee believe, concerning Christ, and free salvation by him.  Philo. 
What spake he of the degrees of this lively faith?  Phila. 
This also he somewhat touched, telling us 
Degrees of faith.  that there were two degrees of it. The first degree is, that which the Scripture calleth a little faith, Mat. 6. 30. When there is wrought in us a certain but weak assurance, that the promise of God belongeth to us: this he compared to a childes hand, because it is weak, and full of doubts. The second is a strong assurance, when the heart is fully persuaded of the promises, that they appertain to vs. This he likened to a strong hand of a man, which holdeth things very firmly: and such a faith he said was in Abraham, Rom. 4.& in Paul. Rom. 8. Shutting up this matter with this assertion, that the lively faith in the weakest and least degree, bee it but an unfeigned and earnest desire of an humbled heart to beleeue, and to enjoy Christ, and remission of sins by him; it is sufficient to the apprehending of Christ unto justification and salvation, which rather consisteth in Christ his comprehending of us, then in our apprehending of him. Phil. 3. even as a weak and feeble hand holdeth a jewel, as well though not so steadily and firmly, as a strong hand: And a sore and dim eye might as well look vpon the brazen Serpent in the wilderness, as a healthful and perfect eye. This the Preacher saith, he added for the comfort of such Christians as were tempted about the measure of their faith; whom he seriously exhorted to take comfort for the truth of their faith, and so to thank God, for that measure they had already, as to strive by all means to increase it. Lord increase our faith: Luke 17.  Philo. 
Now let me be hold to ask you what reasons he gave, why an elect Sinner cannot bee justified by Christ, without this true and lively Faith.  Phila. 
Herein I can satisfy your request: for I did well observe them, and kept them 
Why we are not justified without Faith.  in good remembrance. The first was this: We must be one with Christ himself, or ever we can either haue his righteousness, or any other benefit of his. For the person of Christ, and benefits inseparably go together. he that cateth my flesh shall live by me. joh. 6. And the branch is first one with the Vine, that it may partake in the life,& juice of the Vine. Christ is the Vine, we are the Branches, joh. 15. 1. Now it is certain we are not one with Christ, until we haue faith, by which it is, that he dwelleth in our hearts. Ephe. 3. Therefore without faith in Christ we haue not righteousness, or any other benefit of his.  
His second reason was this, that if we be justified without faith, then we please God without faith; for justified persons please God. Rom. 5. But it is impossible to please GOD, without faith, Heb. 11. 5. Therefore we haue no justification without Faith.  
His third reason was this: forgiveness of sins is one part of our justification: Rom. 4. 4. where righteousness is placed in forgiveness of sin, by the testimony of Scripture, Psal. 32. Now most certain it is, that we haue not our sins forgiven us, until wee beleeue the promises. unto this, all the Scriptures bear witness, that whosoever believeth in Christ, shall haue remission of sins: therefore no righteousness without faith.  
The fourth reason was this: If wee cannot live to God without faith, neither can wee be righteous without faith: For perfect iustice and life are necessary knit together, as the cause, and the effect But wee live a spiritual life to God, onely by faith. Galat. 3. 11. The just shall live by faith, and Gal. 2. 20 In that I live, it is by faith in the son of God: therefore only by faith we are justified: The argument is proved out of the Rom. 1. 17. Where the Apostle reasoneth in the very same maner, We are justified by Faith, because by Faith we live.  
His fifth reason was this, that seeing the elect are at one time justified and sanctified, and wee cannot haue sanctification until we beleeue ( for by faith the heart is purified, Acts 15.) therefore wee are not justified before we haue faith. moreover, thus he reasoned, that as the Israelites being stung by fiery serpents in the wilderness, recovered not health, until they looked up to the brazen Serpent: So sinners being spiritually stung to death, by that old serpent the divell, recover not righteousness and life, without believing in Christ crucified, joh. 3.  
Finally, he taught that Christ was the bread of life, the physic and salve of our dead, sick and wounded souls; the white rob to cover our filthy nakedness, an unspeakable gift to enrich his people. Therfore as we do not eat without a mouth, nor take a gift without an hand, nor haue any help by physic without application of it, or benefit of apparel, except wee put it on: So neither had wee any part in Christ and his benefits without belief, which is the mouth, and hand of the soul.  Philo. 
It remaineth now, that ye rehearse the proofs which he brought to demonstrate the other point ye spake of: Namely, that the justification which is by faith alone without works, is the true justification that the Scripture teacheth, and which shall stand the Sinner in stead in this life, and at that great& glorious day of Christ his appearing.  Phila. 
This will I do, if first I tell you, that he did admonish us, that howsoever the word( alone or only) were not expressed in any text of Paul: yet there were words equivalent, which did import so much: For when he writeth that we are justified by faith, and generally denieth this unto 
justification by faith alone the only true justification. Rom 3. Ambros. saith, all that are justified are freely justified by faith onely. In 3. ad Rō. Chrysost. God hath justified us, using thereto no works, but requiring faith onely. Greg. Naz. orat. 22. To beleeue only is our iustice Only faith in Christ doth make clean: Aug. in Psal. 88 Cyor Faith only availeth, and so much as we beleeue, so much we obtain. H●larie: faith only justifies. Aug. in Psal. 67. Without al merits of good works, the ungodly man is justified by the faith of Iesus Christ. again. Wo to the most commendable life of men, if it be judged without mercy. again: We collect( saith he) out of many testimonies, that a man is not justified by the precepts of a good life, but by the faith of Iesus Christ. Despir.& lib. cap. 13.  works, avouching that wee are justified without the lawe, without the works of the lawe, not by works: it is as much, as if it had been written, by faith onely. If a man shall say that he did see with his eye, and did not see with his other members, is it not all one, as if he said he did see with his eye alone? Or if one should say that the King doth ratify Acts of Parliament, and not the subject, or without the subject, this in common understanding is, as one should say, the King alone. He brought in a like example even of our saviour Christ, who finding it written, Deut. 6. Thou shalt serve the Lord thy God, and fear him: And afterwards, Thou shalt not serve strange gods: Hereupon Mat. chap. 4. is bold when he cited the former text against satan, to allege it thus: Thou shalt serve the Lord thy God onely: which word( onely) he found not in Moses, but yet finding so much in sense, he added nothing by putting it in. So wee in using this word( onely) when we speak of justification by faith, do no injury to the word of GOD, because in sense it is found in the word, though not in so many syllables.  
Now to your demand, to prove to us that this justification by faith alone, was the true justification; the preacher gathered reasons here and there, out of the Apostle himself.  
First, that must needs be the true way of justification, whereby all glory is taken from ourselves, and given to God: the reason of this is, because in the work of justifying sinners, the thing that God chiefly aimed at was his own glory, the praise of his glorious grace, Ephes. 1. 4. even to declare his righteousness, as it is said in our text. And in John our saviour giveth this, as the touchstone whereby to try his doctrine, that it was good, because that in it he sought the glory of his father. Now the Apostle affirmeth of justification by faith, that it taketh away from us, all matter of rejoicing and boasting: whereas, if it were by works, wee might glory, that we had done something whereby to purchase our own salvation: But now in renouncing all our own worthiness, and relying by faith for righteousness, vpon the mere grace of GOD and merits of Christ his son, wee take away all matter of rejoicing from ourselves: therefore this justification by faith alone, is the onely true justifying before God. And here the Preacher  told us what the Papists usually reply to this our argument. Namely, the Apostle in the place before name, excludeth not all boasting, but onely that which comes from works done by our own natural strength of Free-will: whereby wee might glory in ourselves, and not in the Lord. But he that glorieth in works done of faith( which are works of grace) doth glory in the Lord) from whom he acknowledgeth all his good works to come) and not in himself, and such boasting is not excluded. Sic Bellarmin. lib. 1. de justificat. cap. 19. To which the Preacher answered:  
First, that thus the proud pharisee might also be excused, Luke 18. Who exalting himself,& boasting of his good works, acknowledged all to come from God. O God( saith he) I thank thee, I am not as other men, &c. yet I think no papist will deny, but that he boasted in himself, and so much our saviour intimateth, ver. 14.  
Secondly, the Pelagians, who ascribed the beginning of faith, and the doing of good works, to the strength of natural free-will, being urged, that so they obscured Gods grace, and gave occasion to us to boast in ourselves; answered in like manner, that they detracted nothing from Gods grace, nor gloried in themselves: because they acknowledged their natural ability of frée-will to come from the mere gift of God: and therefore their rejoicing was in the Lord, to whose gift they ascribed the natural power of free-will.  
Thirdly, how could it truly bee said by the Apostle, that all boasting is excluded by the lawe of faith, if wee may boast of such works as come from faith, and which wee do by Gods grace, when we are believers? For then it seemeth, that faith bringeth with it cause of boasting: namely those good works that follow faith: So that by this doctrine of the papists, boasting is not shut out, but rather brought in, by the law of faith.  
Fourthly, he said that justification by faith, absolutely excludeth all boasting, because it teacheth to seek the righteousness whereby we are just in Gods sight, out of ourselves; but justification by works of grace, leaveth to us some matter of boasting: because it teacheth to seek that righteousness in ourselves, which though it be wrought in us by the Spirit of God; yet not without the concurrence of our own free-will( as the papists teach) which according to their doctrine, so receiveth grace to do good works, as that it is also in our power to refuse the same. council. tried. Sess. 6. ca. 5. Tangente deo cor hoins per Sp. S. illuminationem neque homo ipse nihil omnino agit, inspirationem illam recipiens, quip qui illam& abi●cere potest, &c. Who seeth not here that according to their own doctrine, he that doth good works even of grace, may glory of the goodness of his own free-will, in that he yeeldeth to the motion of Gods Spirit, and refuseth not the grace, enabling us to do good works, when it is offered. Which being so, it followeth, that the doctrine of justification by faith doth onely exclude boasting, and that justification by any works whatsoever, leaveth in us matter of boasting: and therefore, it is not the true doctrine of justification.  
Secondly, that must needs be the true justification, which bringeth forth his true and proper effects: Peace with God, access into his favour, standing and perseverance in grace, hope of glory, ioy in this hope, ioy in tribulation, patience, &c. But these effects do follow justification by faith, as it appeareth, Rom. 5. 1. 2. 3. And these effects cannot bee ascribed to good works; the very best whereof being sinful and imperfect, are so far from causing peace with God, or access into his favour, that on the contrary if wee should think, that God would examine them in iustice, there would follow terror of conscience, and flying from his presence: Therefore seeing these effects follow justification by faith, and not by works: it followeth that the doctrine of justification by faith, is the true doctrine of justification.  
Thirdly, as Abraham was justified, so are all the elect justified; for it is laid down as the pattern of their justification, Rom. 4. &c. Now it is expressly said of Abraham, that he was justified not by his works, whereof he had store, and some very excellent, but by believing the promise: therefore likewise all Abrahams children are to be justified by faith, without works.  
Lastly, he said that the promise of righteousness and life, was made in the gospel, on condition of believing, and not vpon condition of working: therefore righteousness came not by works, which none could bring in perfection, but through faith alone.  Philo. 
do ye remember any thing observed in this discourse?  Phila. 
Yea, amongst other things, first he observed the wonderful goodness of God, in appointing such an easy and possible way, for our justification; whereas he might haue made the way to justification, unaccessible, by requiring either perfect obedience, or perfect faith.  Philop. 
Why, it is as hard and unpossible for us to beleeue, as it is to fulfil the lawe, in all the works of it.  Phila. 
True, so he said. Naturally we are as unable, and unapt by any power in ourselves to beleeue, as to fulfil the law: yet this he willed us to consider, that to beleeue and give credit to a just word, is not a thing so difficult in the nature of the thing, as to do a great deal of work. If the King should promise to any subject, to confer and bestow vpon him, much dignity and living, on this only condition, so he would beleeue his word and promise, this is nothing so much, as if he should say, conquer me such a Country, and I will promote and enrich thee.  
again, whereas the fulfilling of the Law, is merely unpossible to our nature, corrupt by sin, so as grace could never effect this in our nature, remaining in the state of unperfect regeneration, as appeareth in this, that there was never mere man since Adam, that by grace was so far holpen, as to keep the Law perfectly, yet it is possible to grace, even in this estate, to make our nature capable of faith, as appeared in 1000. believers which believed truly; and this is sufficient.  
he further observed, that there is no blessing to the blessing of a believing heart, affirming out of one of the Fathers, that the virgin Mary was more blessed in receiving Christ into her heart by Faith; then by conceiving his flesh in her womb. Whereupon, he stirred up those which had received this Blessing to great thankfulness, and others never to bee at rest till they had it, giuing themselves carefully to the use of all good means for that purpose.  Philop. 
What remaineth yet more?  Phila. 
After this he spake of the final cause 
final cause.  of our justification; which he said from the Apostle, was the praise of Gods righteousness, or the manifestation of his patience, and righteousness, to the glory of his Name.  Philop. 
What did he say was meant by the righteousness of God?  Phila. 
First his fidelity in sending his Son, according to his promise, to work our righteousness. Secondly, the Iustice of God, inflicting the whole punishment of our sins, vpon the person of his son. Thirdly, the mercy of God in smiting his onely son, that he might spare us: receiving the payment of that debt of sin, from our surety, and passing by us, who were the principal debters.  Philo. 
Did he from hence give any Instruction?  Phila. 
He did, and it was this: that seeing the mark whereat God himself aimed, in the justifying of Sinners by his son, was his own glory, even to declare and show himself to bee most true, just, and merciful: therefore after his example we ought to aim at the same mark, both in dueties of our calling, and in seeking our salvation: Let all things bee done to the glory of God. 1. Cor. 10. This he said was the very essence of a true Christian, the life and soul of all profession: for want whereof, all our works were corrupted. After this he spake of other points, as his text gave him occasion. And namely of the patience of God towards sinners, of the true use and bounds of the law, and of the nature and use of good works. Also of certainty of our justification, and salvation by faith.  Philop. 
Yea, but for this time you may spare your further labour, for I haue already much troubled you. And me thinks I see certain men come towards vs. Wherefore wee will here break off.  Phila. 
Agreed: Yet let me tell you, that these men, which come unto us, were all present at the Sermon, as well as myself.  Philop. 
Good time: wee shall understand of them their opinion, and liking of this doctrine which was taught there.  Phila. 
Ye say well, and I believe you shall find these four persons, to haue so many sundry conceits, and constructions of this doctrine: if you please we will take some trial of it.  Philop. 
unbosom Neighbours, you come in a good time, I here by my friend Philalethes, that you all were at Sermon to day. And we two haue been talking of that the Preacher did teach there. Let me know how you liked his doctrine.  Philonomus. 
I did well like of that which he taught concerning Christ, and justification by him, and concerning the Office and power of Faith.  Philopseudos. 
I also thought well of his teaching in some of these things, yet both wee came away discontented. And here is a Fellow more male content then us both. Onely Philedonos holds himself well pleased.  phylautus. 
It is true, I am very much displeased, with some things in this Sermon.  Philoponus. 
That is marvell, that being a Professor,& known Protestant, you should mislike the doctrine of justification by Faith; in which all Protestants do so constantly and well accord. Well, let us hear all your exceptions. My hope is, that I, and my friend Philalethes, will satisfy you. For though J were not present, yet am I so well persuaded of the Preacher, that he would give no just cause of mislike: either for his matter, or manner of handling it. For though he haue no deep learning, yet according to his knowledge he is careful to teach wholesome doctrine, soundly and plainly, and as may best fit his text, the present Auditors, and the time.  Philonomus. 
I am content so to do. For I do long to hear something reconciled, which troubled me. I haue lately been a Iewe, by 
That there is no righteousness to be looked for by our works.  Nation and Profestion, but am now brought to beleeue Iesus to bee the messiah, promised in the Scriptures, from whom wee are to look for all peace and happiness: yet so as I do verily think, that wee cannot be justified and saved by Christ, unless wee bee circumcised, and keep the Lawe. Now the Preacher spake otherwise: namely affirming, that in the Lawe, the works and ceremonies theretherof, there is no power of justifying and saving us: but without this, that the Law be fulfilled of vs. Our righteousness& life, doth wholly depend vpon this Iesus,& his merits being apprehended by faith. And this was the thing that offended me, that he made so light of Moses Lawe, which was miraculously given by God himself, and greatly honoured of his people, that now it should be spoken against; this troubled me.  Philoponus. 
I commend this in you, that you deal plainly, and open your heart so freely: as also that you speak of scruples, not contentiously, but out of a desire to learn: Onely this I must tell you, I do mislike, that you mis-report the Preacher, in saying that he spake against Moses Law, and made light account of it. For answer me. I pray you, he that shall say gold is a good thing, and serveth for many good uses, yet it cannot assuage hunger; it hath no power to preserve and continue ones life, one minute of an hour; doth he speak against gold, and vilify it? Also if one should tell you, that the sun is a noble creature, and very profitable and necessary for the world, but it hath no power to make a blind man see, would ye take it that he spake against the son?  Philonomus. 
No surely: I had no reason, because gold and the sun were not ordained for any such purposes.  Philalethes. 
ye say well, and do you not remember, that the Preacher did affirm of the Lawe, that it is just and good, and holy, and it serveth for very good uses. Onely he denied unto it, this power of justifying and saving us, which he proved, the Lawe was not ordained to effect and do for us, both by testimony of Scripture, and by reason.  Philoponus. 
I pray you friend Philalethes, what were the uses, unto which he said the lawe did serve?  Phila. 
He taught that the Lawe had good uses, whereof some be common to persons both elect and reprobate, some were proper to each of them.  Philop. 
What were the uses common to both?  Phila. 
First, the law serveth to show unto all 
uses of the law to all men.  men what was sin, the knowledge whereof, being obscurely set forth in the book of Nature, is clearly given in the book of the Law: by which( saith Paul) cometh the knowledge of sin. Rom. 3. In this respect, he compared the law to a crystal glass, wherein the spots and deformities of the soul and life, are in most lively manner to be seen.  
A second use common to all men was this: That by it was revealed the wrath of God, and that punishment, which from his iustice is due to sin, to the great terror and astonishment of guilty persons: From this consideration it is written: that the Lawe causeth wrath. Rom. 3. Also that it is the Minister of death, and condemnation. 1 Cor. 3. Sending forth a Spirit of fear and bondage. 2. Tim. 1. By which men see themselves worthy of eternal death, and in bondage to satan.  
A third use, common to both sorts of men is, that it pleaseth God, by the instructions of the lawe, to keep in their corruptions, and to restrain them from many outward enormous vices; which otherwise they would run into, and to hold them in a civil course of living: And this he doth, for the good of human society, which could not consist long, except there were such a bridle, cast vpon the untamed Nature of men. An example hereof, we haue in the young man mentioned in the gospel: which by the information of the Lawe, was framed to such an outward good carriage, as that Christ is said to love him. And Paul while he was a pharisee; his life was vnblameable, only by the virtue of the law. Phil. 3.  
Fourthly, in all men, the law hath that effect, which Paul speaketh of, Rom. 7. to stir up and irritate our corruption, and so to revive sin being dead, and through the flesh to bring forth sinful affections, as an husband by his lawful wife, begetteth children.  Philop. 
What use had the Lawe, peculiar to Reprobates?  Phila. 
First, it teaching them the will of God, 
uses of the law toward Reprobates which live in the church visible.  touching things to bee done, and left undone, leaveth them without excuse: For if the light of Nature, leave the gentiles unexcusable, Rom. 1. how much more doth so great a light of the law, take away from Reprobates, which live in the church, all Apology, and defence for themselves?  
Secondly, in many Reprobates, the lawe hath that effect, by knowledge of their sin, and their condemnation due unto it, to bee an occasion to them of despair; as it happened to Iudas, and many others: and so through their own default, it is an Instrument of their own destruction, and downfall.  Philop. 
You haue not yet  told us, what uses of the Lawe were proper to the elect.  Phila. 
I mean now to do it. The first was, 
uses of the law proper to the elect.  that by showing them their sins, and miserable estate; it driveth them to think of a remedy; and so having humbled them, it prepareth them for Christ: even as he that telleth one of some secret dangerous disease lurking in his body doth cause him to look out for the physician: So the law laying forth to the elect, their most sinful and woeful condition, they stand in by the breach of it, doth occasion them to look out, and to long for a saviour, by whom they may haue relief against their misery. In this regard, the law is said to be a schoolmaster, to bring us to Christ, Gal. 3. 24. And he added, that as the needle maketh way for the thread: so the Lawe though it give not grace, though it do not suggest the holy spirit, nor give any peace to the conscience: yet it maketh a way for grace, and prepareth the heart by amazing and humbling it, that grace may enter into it. Secondly, after the elect are converted,& engrafted into Christ: the Lawe is a Rule of a just and holy life unto them, being a way wherein they are to walk, toward their country which is above, a light, and a lantern to direct their feet in all dueties, towards God and Man. And here he  told us, that no course of life, was liked of God, save that which was framed after the level and square of the lawe. And the nearer that mans life came to the precept of the law, the nearer it drew to perfection; and so concluded, that howsoever the lawe were shut out, from having ought to do, in our justification; yet it beareth great sway and stroke in our conversation.  Philonomus. 
All this I well remember, and did well relish it, saving that he did wrong to the law in this, that he did exclude it from justification.  Phila. 
Let me help you herein. It was not the Preacher did exclude the lawe from 
Law hath no power to justify, vs.  justification. For it is neither he, nor any creature, can either give, or take away from the Law that power. But it was  told us, that God himself the lawe-giuer, had not appointed the lawe for any such end: as he hath not made gold, 〈◇〉 any such purpose, as to alloy hunger, or the sun to enlighten the blind, or to give sight to the blind.  Philop. 
I heard you say, that he cited testimonies of Scripture, and gave some reasons, that the Lawe could not effect any such thing, as forgiveness of our sins, righteousness, or salvation; I pray you, do rehearse some few of them unto vs.  Phila. 
The first, Rom. 3. Without the lawe, the righteousness of God is made manifest. again, in that chap. No flesh shall bee justified by the works of the lawe. again, As many as are under the lawe, are accursed, Gal. 3. again, If there had been a Law given, which could haue given life, then righteousness should haue been by the Lawe. Gal. 4. The promise was not made to Abraham and his seed, as touching the inheritance( of heaven) on condition of keeping the Lawe: Rom. 4. And Paul in Rom. 8. 3. doth not onely affirm, that it is impossible to the lawe to give life: but addeth the reason, because of our vnablenesse through the flesh( the corruption of our nature) to keep it. Here the Preacher  told us, that the commandements of the lawe in their own nature, did pertain to life; and that the promise of life eternal, was made to the observing of them; do this and live: Howbeit, such was the perverseness of our corrupt nature, even after our regeneration, that none could ever attain to that perfection of obedience, which the lawe pitcheth at; but faileth both in matter of duty, doing things quiter contrary to the lawe, and in the manner of doing things commanded, not doing them out of the perfect love of God, and of our neighbour: and also in the end, not referring that which was well done, to Gods glory: Whereof it came to pass, that none could haue righteousness and life, by the lawe. Now unto these testimonies of scripture, he added 2. or 3. forcible reasons, fetched also from the scripture. First, it was Gods pleasure that the Inheritance should not be by the lawe, because then the promise had been vain: and Faith also had been vain: Rom. 4. The ground of this reason is this: If eternal life had been promised only to such as perfectly keep the lawe, the promise had been made in vain: because no man can perfectly keep the lawe,& so none should obtain the promise. But God hath not promised eternal life in vain: therefore he hath not promised it to such as perfectly fulfil the lawe.  
It were absurd once to think, that God hath promised eternal life in vain, or that he had in vain bid us beleeue it: but yet this should bee so, if wee should think to haue life, on condition to keep the lawe, because this is an impossible condition, and a thing that no man can accomplish: therefore the lawe hath not power to save vs.  
A second reason in the same place: God( saith Paul) would give the Inheritance by faith, that it might bee according to grace, and that the promise might bee firm. Whence the Preacher reasoned thus: that for so much as righteousness and life did depend, not vpon condition of working, but believing: and that for this purpose, that it might bee free, and come of favour, and also that our minds should not waver, but bee firmly and surely persuaded of the promise: therefore wee cannot hold our righteousness from the lawe, except wee will both rob God, of the glory of his grace, and always be uncertain of our salvation, seeing our conscience would ever accuse us, that wee had not done so many works, and so perfectly as the lawe requireth.  
His third reason, was taken out of that 4. chap. to the Rom. from the circumstance of time, when Abraham was justified, which was a good while before ever he was circumcised: therefore circumcision which came after, could bee no cause of his justification, which went before: from whence the Preacher gathered, that if circumcision( of which such great things were spoken by Gods own mouth) did avail nothing to forgiveness of of sin, and righteousness with God: much less could any other ceremonial works of the lawe haue any strength, to such a purpose: and withall said, that to retain the ceremonial lawe, especially with opinion of justification and salvation by it, would shake our faith, in the coming of Christ: for to what end should wee haue the types and figures of his coming, if he himself be already come?  
To these he coupled a 4. reason, from these words of S. Paul to the Gal. 2. 21. If righteousness come by the lawe, then Christ died in vain. Where he reasoned thus. That which overthroweth the death of Christ, may not be in any wise admitted, but to claim righteousness from the law in whole, or in part, doth quiter overthrow the death of Christ, which is insufficient if it alone do not redeem vs.  
And if any other thing do justify us, then it might bee spared as a superfluous thing. And hence he took away the answer, which the papists give to this reason; for they seem to answer thus: That it is true which the Apostle saith, that Christ died in vain, if there were any justification by works of nature, which we might do of ourselves, without the grace of Christ; but he died not in vain, if we be justified by works of grace, because by his death, he merited that grace for vs. Sic respondet Bellar. de iustifi. lib. 1. cap 19. unto this the Preacher replied to this effect. Namely, that Christ may be said to die in vain, if wee bee justified by any works at all, whether of grace or of nature. For that is said to be in vain, which attaineth not the end, which it intendeth and aimeth at. Now the end which Christ intended in his death, was to work our perfect redemption, and to become sin for us, that wee should bee made the righteousness of God in him. 2. Cor. 5. last.  
But if by our own good works of grace, wee bee( though but in part) justified: then it followeth, that Christ by his death hath not perfectly redeemed us, nor wrought the full matter of our justification: neither are wee made the righteousness of God in him, but in ourselves through him, and so he is not our perfect saviour; but onely hath by his death procured that we ourselves should in part be our own saviours, and our own iustifiers: and therefore hath not attained the end of his death, but may bee said to die in vain. Vpon these reasons he  told us, that all the help which came by the lawe of Moses, unto justification before God, was by conuicting us of sin, and showing us our just and fearful damnation thereby, and breeding in us grief and fear, in respect of our own unhappy estate, by this means to drive us out of ourselves, to seek in an other( even in Christ) for that righteousness, which we want in ourselves: and when the lawe hath effected and done this, then it hath done that it was appointed to do toward our justifying. And if it should proceed further to give any hope, or comfort of life and glory; it should exceed his bounds, and intrude itself, into the office and room of Christ, who alone is the justifier of the ungodly: Rom. 4. 3.  Philop. 
How like you this, Philonomus? doth not this clear the Preacher from impeaching the credit of the lawe, the excellent uses whereof, he truly delivered, laying the blame why it did not justify, not vpon any want in the law, but vpon ourselves, which being full of defects cannot fulfil the lawe? And in pleading for Christ to bee our sole justifier, taking away our sins by his death, and making us just by his obedience, hath so provided for the glory of God, the peace of our conscience, the stableness of Gods promise, the perfection of Christs obedience and passion, as al this is done, without any prejudice to the lawe, whereunto God appointed his due compass, and precincts: beyond which, we may not stretch it, without apparent and great wrong to the lawe, also to God the author of the lawe: and to Christ who hath redeemed us from the lawe.  Philon. 
What meaneth this, that wee are redeemed from the lawe, And which the Preacher said, that Christ hath freed us from the lawe; so as we are now no more under the law? is not this to abrogate the lawe and to derogate from it?  Philop. 
It is not to derogate from the lawe, to teach that Christ did abrogate the lawe, so as it bee rightly understood, that the ceremonial lawe, being but a shadow, ceased in Christ, the substance and truth of it. And the moral lawe is abrogated in these respects following: 1. Touching the curse, which Christ, being made a curse, hath done away. Secondly, touching the rigorous exaction, requiring all to be done vpon pain of death, to every least omission. Thirdly, and so as it is not now a schoolmaster to compel to duty. Fourthly, nor an instrument to the flesh, or our corrupt nature, to bring forth sins. Yet the doctrine, the Institution, and obedience of the lawe, still belongeth to Christians; who must endeavour according to grace received, to live after the discipline and rule of the lawe: and in this sense, they are still under the lawe, that is, not under the malediction of the Law, nor the strictness of the lawe as it commandeth, and helpeth nothing, to do what is commanded.  Phila. 
Friend Philonomus, are ye not advised that the Preacher from the Apostle, further signified thus much to us: that this doctrine of free justification by Christ did 
Rom. 3. last.  stablish the Lawe: insomuch, as the ceremonial lawe is so ceased in Christ, as that in him it hath perfect accomplishment, he being the truth of it? And for the moral lawe, Christ Iesus himself fulfilled it in his life, touching the works commanded in it: And in his death, touching the punishment due to the breach of it: Requiring of them for whom he did all this, that they be careful to walk in the precepts of it, to testify their thankfulness to him.  
Lastly, for the judicial, he taught that our Lord Iesus did not meddle with States and Policies, but left them as he found them, so as they add nothing repugnant to the word. Adding this, that if any people vpon mature consultation, thought that policy of the Iewes fitter for them, then their own, they might without any blame entertain or make use of it, as would well agree with their state, it being in itself, the law of greatest equity, as coming from the God of equity. No Nation being yet further bound, to the political law of the Iewes, then they did agree with the common law of Nature, which bindeth all men, at all times, in all places.  Philon. 
ye somewhat persuade me to embrace these things, which when I heard 
Praeiudicium tollit incium.  them taught, I was so hindered by prejudice, that I could not rightly judge of them. Wherefore I do give you thanks for this pains; and purpose to think better of these matters.  Philop. 
Come now neighbour Philopseudos, whereat do you stumble? you are coming on to like of our religion professed now in England; the people whereof in the service of God, speak the language of Canaan, and the divell will bee busy with you, to cast into your mind offences, to turn you back again into the Sodom, and Egypt of Popery.  Philopseudos. 
For your religion( that is, the form of divine worship) that ye use, I seen reason why I should mislike it. ye pray only to God, and in the name of Christ onely, and ask such things only, as God requireth in his word, and all your Sacraments are commanded of God in the word. I would I could so well like your doctrine, which ye teach, touching means of salvation. And for the Sermon whereof ye talk, there were two things especially, which offended me. The first was, that he did attribute too little to good works: and thereby gave great discouragement, slacking the study, care, and endeavour of men, in the doing of them. The other thing, wherewith I was offended, it was, that he taught i'faith must bee particular, with application: whereby great trouble may arise in mens consciences about the certainty of their believing, and salvation.  Philoponus. 
Ye are contented to haue your exceptions examined?  Philopseudos. 
Yes very willingly, sithence ye deal so mildly, and with such good moderation. I hope to find such measure met to me, as you met to my friend Philonomus.  Philop. 
Assure yourself thereof, if ye for your part deal meekly, and with reason: casting aside all cavillations and bitterness. I wish that our conference with you, might find so good success, as it did with your friend Philonomus. Tell me then I pray you, what would ye haue us attribute to good works, or do you know what our doctrine is, touching good works?  Philopseudos. 
Sir: I haue heard and observed your doctrine of good works: and this I do remember ye teach: That the man must first bee good, before he can do a good work: as first the three must bee good, before the fruit be good, and that a good work doth not make the man good, but of the contrary. Also, that no work must haue the estimation of a good work: except for the matter thereof, it be warranted in the word, because what God commandeth, wee are onely bound to do. And as it is written, Obedience is better then sacrifice.  
For the manner: that it come from sincere love of God, and our neighbour, as it is written: Let all your things be done in love. Lastly for the end, it must be referred to Gods glory, and edifying of my neighbour: Whether ye eat or drink, or whatsoever ye do, let all bee done to the glory of God.  
moreover, I haue heard you teach, that all good works, they haue both imperfections and impurity, or stains, because our sanctification, it is imperfect, and our good works, howsoever they bee pure, as they spring from the fountain of grace; yet contract uncleanness, as they pass through the muddy channel of our understandings and wils, which are not wholly purged from the filthiness of sin. There bee other things, which ye teach touching good works. But this I blame in your teaching, and marvell at, that you do not afford unto them, power to justify, and to merit: seeing the Scriptures so plainly speak of works, that they justify, and promise reward to them in so many places.  Philop. 
And I much marvell at you, why you should look to haue so much ascribed to good works: if as you seem to understand our doctrine of unperfect sanctification, so you beleeue it to be true. But let me hear what works would you haue admitted, to the power of justifying, and of merit: whether those which are done before, or after justification?  Philopseudos. 
Sir: I was never any great learned 
Good works merit not.  clerk, that I could well distinguish of these things: I haue heard the one doth merit ex congruo, the other ex condigno. But I well know not what that meaneth, except it bee that such works as are before grace, do merit of conveniency: those that follow grace, do merit, by the worthiness of the work done. Onely this I haue believed, that wee must hold fast the merit of good works, or else wee destroy all well doing.  Philoponus. 
Neither do I profess any great learning: howbeit, if we meekly submit ourselves, to the plain truth of Scripture, so far as God by his holy Spirit, revealeth it unto us, that will make us learned enough, to destroy an error and falsehood, which ariseth contrary to truth. For as the learned say, that Rectum est index sui& obliqui, that is, a strait line will declare itself, and bewray a crooked: so the truth being soundly known, and clearly by a distinct illumination of the spirit, when any falsehood or lye ariseth in the way, it will discover it: For they who meekly submit their judgements to the truth, though they bee not deeply learned: yet God so blesseth them with a spirit of discretion, that they can tell what is truth, and that no lye is of the truth, 1. joh. 2.  
Therefore if wee will examine this matter, by the touch-stone of Scripture, there is no reason to think and affirm of works done afore the grace of justification, that they can justify a sinner: no not so much as to dispose, or prepare to it: forsomuch as they be sins, being done without faith, Rom. 14. verse last. Also make the three evil, Mat. 12. and the fruit will be evil. What? Can we gather figs of thorns, or grapes of thistles, saith Christ? And finally in Rom. 6. as as in sundry other places, the Apostle avoucheth of all men, before the grace of their conversion to Christ, that they are seruants of sin, free from righteousness; bringing forth, by their pure naturals, no other fruits, but such as give matter of shane, and merit of death. What fruit haue ye now, saith he, of these things, whereof ye are now ashamed? and the end of those things is death.  
How then I pray you, can they so much as prepare to grace, being they work shane, and deserve condemnation; not onely ex congruo of conveniency: but ex condigno, even of worthiness of the evil work done? For the stipend of sin is death. And what colour of reason is there, to ascribe power of justifying to works done after grace? For how can they which bee done after, bee any cause of justification, which went before? The fruit doth not make the three good, but the three is first good. And Augustine telleth us of good works, that they do not go before unto justification, but follow him who is already justified. For as touching that distinction, of first and second justification, it is a fiction without 
First justification they call it, whereby one of a sinner, is made just: this stands in remission of sins, and it is by faith.  all ground in the word, which teacheth but one justification before GOD, depending vpon faith, both for the beginning, proceeding, and end of it. As it is written; The righteousness of GOD is revealed from faith to Faith. Of Abraham the Scripture witnesseth, that he was justified by Faith; not onely at the time of his first conversion: but many yeares after stil the Scripture affirms, that 
Second justification they call that, whereby a just man becomes more just, that is, by works, as well as by faith. Opera quae sequuntur fidem dicuntur justificare secundum quod justificatio dicitur justitiae exercitatio, vel ostensio, vel consummatio Thom. Aquinas in jac. 2. Caietanus in jac. 2. Jacobus docet quod non fide sterili, said fide focunda operibus iustificamur.  his faith was accounted to him for righteousness: and Paul many yeares after his conversion saith; The life which I now live, I live by faith, Gal. 2. 20. Acknowledging but one justification, at his first calling, and ever after, namely that which is by faith. And concerning the place of james, it may well and truly bee expounded thus, that Abraham was justified by his works, not effectually, but declaratiuely; because his good works shewed unto men, that he was a just person: and his faith no dead and counterfeit, but a true and lively faith. And the Apostle himself gives us the light of this Interpretation, where he saith: show me thy faith by thy works. Whence the distinction of justification before GOD, by faith in his son; and before men, by good and just life, did arise, this place of james, being compared with the Epistle of Paul to the Romans.  Philalethes. 
So the Preacher  told us: and moreover, according to this which you haue said of works, done before and after justification, I do remember that he said in his Sermon, to this effect: That al our works were either sins, and evil works( and such bee all which wee do before our new-birth) or else they bee fruits of the Spirit, and so be good works, and are so called.  
Of the former, he said that they increased our debt of sin: so far off were they from being able to discharge our debt. And of the latter, he said that they be part of our debt, because we stand bound to God, as well to do good, as to abstain from evil. Therefore as a man that oweth several debts, by paying one is not freed of another: so our good works being due to God( yea though they were perfect) cannot claim so much as thankes from GOD, especially being unperfect, much less clear us of the debt of our sins: Luke 17. 9.  Philopseudos. 
Yet I haue heard of some, that those words of our saviour Christ in Luke cap. 17. 10. When ye haue done all you can, say ye are unprofitable seruants had this meaning: that wee are unprofitable to God, but not to ourselves.  Philop. 
True: such silly shifts ye may often here of. And this shift is overthrown by 
Mens merits are not such as that eternal life can be due to them. Ber. Serm. de annunciat. It is sufficient to merit to know that our good works do not merit. Bern. Ser. 26. on Cant. again, My merit is Gods mercy: I cannot be poor in merit, whiles God is rich in mercy. again, What be all merits compared unto such glory?  the very words: Where he speaketh of a seruant, that deserveth not so much, as thanks at his masters hands, for doing that he is bound to do, much less any reward. even so when wee haue done all that is commanded us; yet wee deserve not so much as thanks of our Lord, much less any recompense: because it is a debt which wee perform unto him. we then see here, that wee are called unprofitable seruants, not in respect of GOD, but of ourselves, which cannot deserve at our masters hands, so much as thanks. Be ye judge yourself: what profit good works can deserve towards ourselves, when they haue not so much due to them by desert as thanks.  
Yet wee deny not, but that howsoever good works do not profit us, in this sense and respect, as to merit the least thing at the hands of God( much less the bliss of heaven) for our good works, being not, our own, 1. but wrought of God, who giveth the will and deed, Phil. 2. 13. 2. and also being a debt, which we owe to God, Luke 17. 10. 23. 3. And lastly, there being such disproportion, and inequality, between the joys of heaven, on the one side; infinite in number, 
Bellar. de justificat. lib. 5. cap. 7 For the uncertain tie of our own righteousness,& danger of vainglory, it is safest wholly to rely vpon Gods only mercy& benignity.  continuance and measure: and our few poor good works, on the other side, how can they bee thought, by the worthiness of the works done, worthy and meritorious of heavenly joys? rather for the imperfections and spots which cleave to them, they deserve destruction, in severity of iustice. Yet I say wee deny not, but in other respects, they haue profitable and necessary uses, Tit. 3. 14. both in regard of God, of ourselves, and of our neighbours.  
Of God, to glorify him, Mat. 5. to beautify his Gospel, 1. Tim. 5. 1. to witness our thankfulness to him, to please him, Col. 1. Heb. 13. And yield him obedience, Rom. 6. 17.  
Of ourselves, to make sure our election, 2. Pet. 1. 10. to declare the truth of our Faith, Iam, 2. to purchase a good name, to escape many judgements in this life, and torments of hell hereafter, Mat. 25. to increase our graces in earth, and our glory in heaven. According to that which is written; To him that hath it shall be given: and all this not by merit, but by virtue of a free promise.  
Of our neighbours by our good conversation, to win such to Christ, as yet be strangers from him, 1 Pet. 3. 1. and to stop the mouths of such, as by our evil life, would take occasion to blaspheme God, and his word: or if they be already within the Church, and won to God, then our good works serve, to refresh the bowels of the Saints: and to profit their souls, by encouraging the weak, through our good example, and confirming more and more, such as bee already strong, and unto both, setting them a pattern for imitation, Phil. 3. 1. Pet. 2.  Philopseudos. 
Let me ask you this one thing; seeing you teach the best works of the Saints, to bee defiled and unpure: how is it, that they please God, who can abide no unpure thing? Psal. 5. 3.  Philoponus. 
Wee affirm indeed, that remainder of corruption which is in the children of God, doth stain the best works, according to the plain testimony of Esay: All our righteousness, is as a menstruous cloth, Esay 64. 6. even as clear water draweth filth from the foul channel it passeth through. Yet the person which doth these works, being in Christ, and by him reconciled to GOD, his good works do please God, through forgiveness of sin, that which is either less then it ought to be, or otherwise done then it ought, either imperfect or impure, short or faulty being pardonned, and supplied in the perfections of Christ; whose holinesse and innocency, wipeth away al spots. And so God looking vpon the deeds of his Children, as fruits of their Faith in Christ his son, doth accept them in him, in whom themselves are accepted: According to that of Peter, We offer spiritual sacrifices, acceptable to God, through Christ, 1. Pet. 1.  Philopseudos. 
But why do ye not allow the doctrine of the catholics, who affirm that Christs merits, make our works able to merit? Why should Christ cause good works( which as they come from us, haue matter of wrath) to bee pleasing to God,& not also by his merit, cause our works,( which in themselves be not of such worthiness) to merit eternal life? Or how cometh it to pass, that Christ can make spotted unperfect works, please God as you say, and cannot make our unworthy works merit from God, as catholics say?  Philop. 
There is great reason, why we should say the one, and no reason why they which are falsely called catholics should say the other.  
First we say, there is no small odds between pleasing GOD, and meriting before GOD. The works which Christ did for our Redemption, received virtue to merit, from his Godhead, in which his humanity doth personally subsist: Now as the Godhead of Christ cannot bee communicated to any creature, no more can the power of meriting, which depended on his Godhead. But he causeth our works( though unperfect in themselves) to bee accepted, and pleasing unto GOD, because he hath obtained 
Bafil in Psal. 14. everlasting rest doth remain for striners, not as a debt due to their works, but by favour of the most bountiful God.  pardon for all our defects and sins. So that the defects of our good works being pardonned, and they presented to God, in the righteousness of Christ, they appear as perfect in his sight. he is pleased with all the works of his hands. But you will not say, that every one of his own works can merit. For to merit something of GOD is such a matter, as none save he which is GOD can do: therefore the man Christ could not merit unless his Godhead gave merit to the works, and sufferings of his manhood.  
Secondly, wee say according to scripture, that the proper end of Christs death was not to make good works able to merit, but to take away our sins, Rom, 4. vers. last: that is, both the imperfections of good works, and the iniquity of evil. he died not for good works, to give power to them to merit: but for evil works, to remove from us their ill demerit: only thus far, and in this sense, wee may be bold to say, he died for good works, to purge them, that they might please GOD as spiritual sacrifices.  
Further, if Christ should make our good works, able to merit salvation, then he should make us in part, the saviours of ourselves.  
And then the Scripture should not say true, that he hath purged our sins in himself, Heb. 1. 3. that is, by the works and sufferings, which in his own person he wrought, not by those works which he worketh in us, either in whole or in part: for then it should haue been written, that he purged our sins, not in him, but in us, or both in himself, and in vs.  
And finally, if it were so, that Christ his death could not merit salvation for us, except he enabled our works, to merit withall, then he should bee no more able to save us without ourselves, then wee are to save ourselves without him, which how much it derogates from Christ, do ye judge.  Philops●udos. 
But me thinks you haue little reason, to deny merit unto good works, seeing the Scripture doth so often and plainly say of them, that God will reward them. I pray you what difference is there between reward and merit?  Philopon. 
Great difference: for a reward doth not always presuppose desert: for the Scripture 
Because all are sinners, therfore not in our merits, but in Gods mercies, consists our salvation. Ansel in Rom. 12. The kingdom of heaven is not a reward of works, but the grace of God, prepared for his faithful seruants.  sheweth plainly, that there is a reward of mercy, and of savour, as well as of desert and debt, Rom. 4. 4. Now wee deny not, that good works are rewarded: but wee deny, that they deserve this reward, and affirm that it is given, because God in mercy promiseth it: not because the works by their worthiness deserve it. Also it is true, that the promise of reward is often made to good works, not to show the merit and worthiness of the work, but to encourage the worker, to hold out to the end, by a speech taken from the custom of men; who give rewards unto such as labour for them, in the end of the day, when their labour is done, by the example of him who hired labourers into his vin●yard. So our most good GOD, and heavenly father, to excite his children to perseverance in well doing, promiseth to give them in the evening and end of their life, the fruit and reward of their labour. wherein he dealeth like a bountiful father, who though he owe nothing to his child, but may by his right and authority, enjoin and put him to do some work; which being done, there is no more done then duty; yet to whet his courage to well doing, both promiseth and performeth a good reward to him: which commendeth not the worthiness of the childs deed, but the free liberality of his kind father.  
again, who is so unreasonable as to think that we the poor creatures of God, can make him our creator, to become a debtor unto us? For whereas wee haue not so much as a crumb of bread, but by his free gift and mercy, shall we think that so great matter of heaven, is or can bee deserved by our works.  
Lastly, wee aclowledge merit not of our works, but of our persons. For the merit of Christ, it is the merit of him who is in Christ a true member of his, for to such he hath given himself, and all his, Rom. 8.  Philopsendos. 
Well, you speak that which I know not how to contradict. But sure it is a great encouragement to good works to teach the merit of them; and since this doctrine was cried down, wee haue but a few good work done.  Philoponus. 
First I say to this, that though the popish doctrine of merit, be sent to hell whence it came, yet wee lack no encouragements to good works. If the love of the father in giuing his son, the love of Christ in giuing himself to death; if the care of pleasing and glorifying God; if the commandement of God, if the hope of a great and free reward at length in heaven, and the mercies of God, which we presently haue, if the doing so much good to ourselves and others, if the example of Christ and godly men, cannot prevail with us, to breed in us, a readiness to do good works, it is not the conceited doctrine of merit, that will do it.  
And not our doctrine is the fault, that there bee no more good works done amongst us, but the not receiving of that doctrine; which where it is believed truly, it is found to be fruitful in good works: yea and this may be avouched, that though popish catholics do boast of their good works: yet the gospel in few yeares, hath brought forth more true good works, 
Se Master D. Wille●s report hereof in his Synopsis.  then were done in many yeares of popery.  
For let me tell you, that howsoever we deny not, many works good, for the matter and substance, or things done, to haue been done in Popery: yet such works as haue proceeded from hope of merit, and desire to deserve heaven, do not deserve the name of good works, because such come not from the pure love of GOD and his glory, as every good work ought to do, but from self-love and affection to ourselves: So as if we weigh the works of Popery in a just balance, seeing some of them are such as GOD never required, and they which are commanded of God, being done not for Gods sake, but for their own sake, yea and often with great wrong to their posterity, whom they robbed of their right, to give to superfluous and idolatrous uses, it willbe found, that no works in popery will bee worthy of the name of good works.  Philopseudos. 
Sir: I haue heard your answer, touching my first exception about works, and thus far I hold myself beholden unto you, that you haue in so courteous manner acquainted me with your mind: which I confess doth deserve to be considered of. And by your good dealing in this point, I am encouraged to proceed to the next exception about application of faith: I haue thought it sufficient generally to beleeue the truth of the Scripture, and namely the Articles of our christian belief, and that this were enough for a mans salvation.  Philopon. 
It is well ye do allow of thus much; ye are an enemy I perceive to the doctrine of Implicit Faith, to think that believing, as the Church believes, would serve a mans turn. And there is reason to bee an enemy to it: for every man is just by his own faith, Rom. 1. again, Let every man be persuaded in his own mind, Rom. 15. Howbeit, in this that you say of faith, I may truly charge you with that fault, wherewith you falsely charged us, about works: Namely, that in speaking of faith, ye come far short, and ascribe less to it, then ye ought to do, in as much as ye will haue it to be, but a general persuasion of the truth of such things, as are to be believed, without particular application; which your opinion to be faulty, will appear by these reasons.  
First a natural man, as he may bee forced by discourse of a reason, to aclowledge 
See a bone. pag. 22. 23.  a God, and that this God is powerful, and eternal, Rom. 1. so by his strength of natural reason, he may bee drawn to beleeue, this God to be author of the books, called the Scriptures, and to hold GOD to bee just and true, even truth itself, and so he will easily agree, that whatsoever this most true GOD speaketh in his word, is also true. Insomuch, as a Iewe if he were persuaded, that the new Testament were inspired of God, might bee brought to beleeue, that Iesus were the Christ; whereas true Christian faith is no natural thing, it is a special gift, which cometh vpon our mind, by the special work of the spirit. Faith is the gift of God, Ephes. 2. and, To you it is given to beleeue, Phil. 1. 29.  
Secondly, christian faith is ever accompanied with confidence, and hope in God who is believed in. For they which haue a lively faith, haue also a trust in GOD with settled affiance in his goodness, that he will succour them, and do them good 
Faith bringeth forth confidence in God.  for ever; which appeareth not onely, by yoking these together, Ephes. 3. 12. but also by the example of david: Psal. 22. and 42. and in many other. Now the general belief of the Scripture, that it is true, may stand alone without hope and confidence in God, as appeareth in Iudas, and sundry others.  
The like is to bee said of love, which is a necessary companion of a lively justifying faith, as the Apostle saith, Faith worketh by love, Gal. 4. whereas this general faith hath been in many, who never loved GOD nor his Saints, but persecuted them bitterly, as Paul before his conversion: therefore this general faith, it is not the right justifying faith. And so it is witnessed of King Agrippa, even by the testimony of Paul, being an Apostle, that this King did beleeue the Prophets, Acts 26. 27. 28. I know saith he, that thou believest: yet this Agrippa by his own confession, was not then a Christian: therefore the general faith of the Scripture is not sufficient, to make one a Christian.  
Lastly, J see not but that if a general faith bee sufficient, the very divell might bee a good Christian: For by his wonderful intelligence, and long observation and experience, he understandeth the Scriptures, and believeth them to be true, which is very clear, by the story of Christs temptation, and the rest of the story of the gospel, compared with james 2.  Philopseudos. 
Stay here: for you haue spoken something, that I cannot allow of. As namely, that by discourse of natural reason, 
Note.  one may bee brought to believe Scriptures to be of God, and to bee true; and also that which ye say of Paul, is something doubtful to me.  Philopon. 
You will grant that the dim eye of natural reason can see there is a GOD, and that he is an almighty and eternal being.  Philopseudos. 
Yea, for reason telleth us, that there is a supreme power, vpon which all 
Rom. 1. 19. 20.  things depend: also our fears for secret sins tell so much to every man.  Philopon. 
Further, you will confess, that the great book of nature written in great letters, which a man may run and read was written by Gods own finger, I mean that the eye of reason can behold God to be the author of that book, the maker of the world.  Philopseudos. 
This I do confess, reason can behold it, for it could not make itself, and therfore must haue a maker, which is none but God.  Philopon. 
Will ye nor also grant this, that if this eye can see some part of that book called Scripture, to bee of God, that it may likewise see all the rest so to be?  Philopseudos. 
This is true I must confess it: for reason 
De fimilibus, simile judicium.  saith, that of like things, like iudgement is to be made.  Philopon. 
Well: It is in Scripture written, of josias and Cyrus, some hundred yeeres before they were born, that such men there should be, what things they should do, and there were indeed such persons, and did such things, as so long time before were spoken of in 2. Kings 13. Esayas 45.  
Also it is plain, that the messiah called Christ was spoken of, more then three thousand yeeres before, and what he should do and suffer when he came: And such a person there was, that did come and suffer such things.  
Now ask reason, if any creature, Angel, divell, or men, or all Angels, divels and men, were able, or be able before hand to declare, such extraordinary things as shall truly come to pass: Namely, what particular person or persons shall be born into the world, but twenty yeeres hence, and what these particular persons shall do? will not reason answer you, that it is impossible for the creature to know effects, whose causes are not yet extant, nor ever were? will not this same reason conclude, that these prophecies, not coming from the creature, were of divine revelation? If reason can see this, in these scriptures, it may also see the like touching the other scriptures. And if reason can persuade the scriptures to bee of God, it may persuade that these scriptures, are very true, and worthy to be believed, forsomuch as reason corrupt believeth of God, that he is all goodness and truth, and hath no evil or falsehood in him.  
And if reason which is a faculty of nature, can conceive, that all things spoken or written by the true GOD, are also certainly true, the belief of these things being but a natural thing, cannot be that belief which the Scripture commends, as the mean and instrument to join us to Christ and his benefits.  
Now that which you say to be doubtful of Paul, is very clear: for it is most plain, by the 3. Phil. 6. compared with the Acts 26. 4. 5. that he was not onely studious in the Scriptures to know them, but that the belief of them brought forth an unrebukable life to the world-ward. And howsoever he erred, about the particular person of Iesus, the son of Mary, whom he did not know to be the Messiah, in which error was Cornelius and others, the true worshippers of God: yet all the prophecies in the old Testament, touching the Messiah, he generally believed to bee true, according to that understanding which he had of them. Howbeit, it it sure, that this belief was severed from godly love, for he persecuted Christ in his members.  
Therefore it was not a general belief, which is the true justifying belief, which is full of love, toward God and his children. And let me ask you here,( and do well consider what I ask) how it cometh to pass, that Cornelius did no more know and beleeue Iesus to bee the promised saviour, then Paul did while he was a pharisee; and Paul knew and believed the truth of prophecies touching Christ, no less then Cornelius, if not better and more perfectly: how, I say, it cometh to pass, that Cornelius his faith made him,& his works and prayers, acceptable to God, as the holy ghost witnesseth, Act. 10. 2. And Paul notwithstanding his belief of the Scriptures, was for the time a child of wrath,& his works abominable to God, as he confesseth of himself: Ephe. 2. 2. 3. and 1. Tim. 1. 13. can there bee any other cause alleged( being both the children of Gods purpose and election) but because the belief of the one, was with application of the thing believed( salvation of Christ that should come, as he then thought) to himself: The others belief was general, and wanted that particular assurance: whereas both believed the promise, that the Messiah would come to bee true, though both ignorant that he was come: yet the one, so believed the promise to be most true, as he was made to trust in it: the other believed the truth of the promise, without trusting in it.  Philopseudos. 
I was once in the error, that Cornelius his works were done afore grace: in which point by help of your doctrine, I haue altered my mind: and touching your question, I leave 〈◇〉 to bee answered by some better seen in these matters then myself: only, I hold it fit for me to think vpon it, and so I will: But mean while, I find that the promises are made to such as beleeue. whosoever believeth that Iesus is come in the flesh, is of God. 1. joh. 4. he that believeth shall bee saved. joh. 3. and many such like texts there bee where there is no speech of application.  Philopon. 
Yes, though not expressly, yet by implication and good consequence. For seeing it is most true, that many haue been Hypocrites, of whom it is said, they believed, as they in joh. 2. 24. And Simon Magus, Acts 8. also Agrippa, Acts 26. And they which believed for a season, and after fell away, Mat. 13. It is sure that where the Scripture saieth, He shall be saved that believeth, and he is born of God that believeth Iesus to bee come in the flesh, that here in these places such a belief is ment, as is relying vpon this Iesus, as vpon our own saviour: not a belief, that is, a general knowledge and assent to the doctrine( for this Agrippa, Simon, Magus, Iudas believed, or they believed nothing) but a particular application of it to our own persons.  
Secondly, one Scripture is to bee expounded by an other, and where any Scripture speaketh darkly, or cometh short, it is to be opened and supplied by some other Texts of Scripture, which speak the same thing more fully and plainly. Now to fit this to our own purpose, whereas some texts of Scripture speak of saving belief; so, as it doth barely use the word of believing, and in other places such believing is made all one with receiving Christ, joh. 1. 12. eating and drinking Christ, coming to Christ, and seeing Christ, joh. 6. All which Phrases( as wee haue seen before) contain particular assurance,& application. hereof it appeareth, what we are to judge of other places of Scripture which promise salvation simply to believing: namely, that there is more meant then believing the doctrine with assent to it that it is true, which assuredly( as we heard) very many do, who never receive Christ, nor eat and drink him, nor see him, nor come to him.  Philopseudos. 
This will engender much scruple in mens minds about their salvation: for men will still doubt, whether they haue such a particular Faith.  Philop. 
No such thing: for where this true particular 
We by his spirit do know, both that we haue his gifts, and haue received them of him. Ans in 1. Cor. 2. every man that believeth doth fee that faith which is in his own heart Au. lib. 3. de Trin. cap. 1.  faith is given of God, they haue another gift withall to know, that they do so beleeue. 1. Cor. 2. 12. Wee by the spirit know the things that are given us of God. Also 2. Cor. 13. where the Apostle exhorteth to examine ourselves whether wee be in the faith: this exhortation were vain except vpon such trial wee might find out our faith and know it to be in vs. But this is true, that seeing we haue no salvation, without a particular faith, they which want such a faith, must needs bee troubled.  Philopseudos. 
Yet for ought I see, this our particular faith and application, will prove but a carnal presumption.  Philoponus. 
I am sorry to hear you speak after this fashion, but it may please God hereafter to give you some eie-salue to clear your sight, that you may better see these things. For this that you call carnal presumption, is indeed Christian submission, to yield obedience unto that Commandement of God, which biddeth us to beleeue in his onely begotten son, joh. 3. Howbeit this I grant, that some there are which do presume of having that they haue not, while that they persuade themselves, that they do particularly beleeue and apply the promise of grace to their own person, and do it not. Yet this is certain that they to whom the holy spirit doth give a lively faith, are able to discern this work of the spirit, persuading them particularly of their own salvation, from the presumption of the flesh. And amongst many there are two marks especially, whereby they do discern it.  
The first is, their constant and earnest calling vpon God with confidence in his goodness, which is a fruit that cannot be found growing vpon the cursed three of presumption, but ariseth from the blessed spirit of adoption which bearth witness to their spirits, that they are the sons of God, and maketh them cry Abba Father, Rom. 8.  
The second mark, is their hearty and sincere love of God their heavenly father, as well in their adversity, as in their prosperity, and of their brethren for Gods sake, even in their afflictions and bonds, as Onesiphorus loved Paul, 2. Tim. 1. 16. and as it is written, 1. joh. 3. hereby wee know that we are translated from death to life, because we love the brethren. And again, He that loveth is born of God, and knoweth God, 1. joh. 4. 7. But you which cast the slander of presumption vpon the application of faith, you will not stick to blame that other doctrine, concerning certainty of salvation by Faith.  Philopseudos. 
That indeed was an other point, which I misliked in the Sermon, whereof wee talk. For I know no other certainty of salvation, but that which is either by revelation, as to Abraham, Paul, and some few other, or by hope, as to all good Christians.  Philopon. 
if christian hope give a certainty, as indeed it doth,( for hope maketh not ashamed) much more there is a certainty by faith: for faith is the ground and foundation of hope, because wee cannot hope for that to bee certainly given us, which wee do not first beleeue to bee truly promised us: again, of whom think you Paul speaketh, 2. Cor. 5. 1. Rom. 8. 38. 39?( See the text.)  Philopseudos. 
Of all the faithful, as well as of himself; for of them he speaketh to whom he writeth, and for their better encouragement.  Philopon. 
Then make you the collection yourself. The faithful know of themselves, 
Let us bring faith and obedience and so let us firmly trust such things as be promised, as if they were now fulfilled. Chrys. in Gen. 29. Homi. 54. Ber. Ser. 1. de Annunc. If thou believest that he alone, against whom thou hast sinned can forgive thy sins, thou dost well; yet ad hereunto this one thing and beleeue thē to bee indeed forgiven. Cyprian ad Demetr. There liveth in us a firm faith, a cheerful patience, and a soul secure and bold in her God. Let not him who loveth God, doubt whether he again bee loved of God. Ber. in Can. 53. 50.  that they shall certainly be saved, as those words prove:& this cometh not to them by revelation, which you think not to bee common; then it should follow that the faithful are sure of their salvation, by the knowledge and certainty of faith, which is indeed common to Paul with other believers. moreover, seeing such as know themselves to be elect, may also know surely that they shall bee glorified, Rom. 8. And faith is an effect and fruit, which is a proper mark of the elect children of God, Acts 13. so many as are ordained to eternal life did beleeue, therefore even by faith there is certainty of salvation to bee had. moreover, if it be by faith that the elect are made the sons of God, Gal. 3. And the sons of God being that they be heires annexed with Christ, are certain of their own salvation, Ro. 8. it followeth that faith giveth certaine●ie of salvation, to all such as know God& led a godly life. Also seeing that every one that believeth shal be saved, Mar. 16. and the believers may know of themselves that they haue faith, 2. Cor. 12. 5. therfore by faith there is certainty of salvation to be had. To conclude, what peace or sound ioy could spring from faith, if faith did not breed a certainty? for there is none ioieth in uncertainties, but in certainties; but faith breedeth ioy unspeakable& glorious,& firm peace of conscience, Rom. 5. 1. 1. Pet. 1. 8. therefore faith bringeth certainty of salvation, the onely matter of sound ioy and peace. How did you like the doctrine of free predestination to eternal life, without any dependence or respect to the creature?  Philopseudos. 
I do hold predestination, to depend vpon foreseen works; contrary to that the preacher taught, that it had the will of God, for the only cause of it.  Philop. 
Scripture and reason grounded thereon, teacheth that you err. For Scripture saith expressly, men are chosen of God according to the good pleasure of his will,& that they are chosen in himself, therefore not in ourselves, Eph. 1. 4. 5. Also of Esau& jacob, the one is said to be chosen, the other refused, before that they had done either good or evil, Rom. 9. which sheweth that Gods decree respecteth not mens works. And right reason persuadeth thus much, that seeing good works are effects which follow vpon Gods decree of election, for he ordained them for men to walk in, Ephe. 2. And in the first Chapter God saith, he choose us in Christ( not because he foresaw wee would bee holy) but that wee might bee holy and vnblameable in love: therefore our works can be no cause of the decree of election. Also touching the other decree, reason teacheth, seeing God forefawe that all men would fall into sin and death: if then the decree of Reprobation did depend vpon foreseen evil works, it would follow that all men had been damned, because all men be sinners and enemies to God in his foreknowledge. And therefore since all were alike corrupt by sin in Adam, and thereby subject to eternal death, and yet of all men some taken to mercy and life, other left in sin and death this: difference can haue no other cause, then the mere will of God: As it is written, I will haue mercy vpon whom J will haue mercy, and I will harden whom I will. Rom. 9. 15. 18  Philopseudos. 
Sir, I thank you for your loving pains taken in these points: And when I shalbe resolved in these things, which I will endeavour to be, I will more deeply love you and your pains.  Philopon. 
Well, the Lord bless it to you, and to so many others as shall need it: for I doubt nothing of the truth of those points of doctrine which J haue sought to prove to you as I could. Now phylautus, what haue you to say against the Sermon which you heard to day?  phylautus. 
I haue more exceptions, against this doctrine, then both my fellowes.  Philal. 
me thought so, by the hanging down of your head and dejected countenance, that something was not well and to your liking.  Philopon. 
Let us hear of all your exceptions, and if reason will satisfy you, I do nothing doubt but to satisfy you.  Philau. 
I would be glad to bee satisfied. First it seemed to me, that the Preacher joined Christ and faith together; and made them equal in our justification.  Philoponus. 
It is true, he might well join them together, because God hath joined them; and take you heed how you put asunder that which God coupled. But he would not, I dare say, join them in equal degree; indeed they must go together in our justification; but as the gift and the hand; the eye, and his object; the matter and his instrument: thus hath the spirit coupled them in his Text, and in many other Scriptures.  Philau. 
Yea, but it seemeth to me, that faith is not so much as an hand or instrument: for an hand, in receiving a gift, doth something, but faith doth nothing in our justification before God.  Philopon. 
As an hand receiveth a gift, and that is all it doth; so all that faith doth toward justifying, it is to receive the perfect iustice of Christ. This the preacher  told you, that faith is not our righteousness, nor any part of it; it did only lay hold on that which is our righteousness, and apply it to vs. As neither the hand nor the action of the hand, doth enrich a poor man, but the gift which is bestowed on him: So neither our faith nor the action of believing did justify us, but Christ his obedience& sufferings. Yet as the gift, doth not profit a poor man, except he receive it; nor physic a sick man, unless it be applied: So neither doth the death and obedience of Christ, benefit us to justification, unless they bee received by faith.  Philau. 
I like not these comparisons: And it seemeth to me, that I haue benefit by Christs death ere ever I believe.  Philoponus. 
You like not the comparisons, because they are directly against your conceite● but the comparison is grounded on Scripture: For if Christ bee a physician, as he is called in the Gospel, and came to heal the sick; his blood must needs bee the physic, and that which doth the cure: And we being poor, are made rich by that unspeakable gift of Christ, who became poor, to make us rich: Therefore as in physic, it is necessary to bee applied to the sick patient; and a gift helpeth not, but when it is received: So it is with our spiritual physic( the death of Christ) and that gift of himself for vs. True it is, it may bee said when Christ died, that he died for us, on our behalf, and for our singular benefit: but that the proper benefit of his passion, which is remission of our sins, doth come to us before we beleeue in him; it is as one should say, that meat doth benefit him before he eat it, or apparel before he put it on.  Philaut. 
Is not my meat mine before I eat it, and my apparel also before I put it on? having paid for them I haue right to them both: so Christ is mine and I haue benefit of his death before faith, but I know not so much till I beleeue.  Philopon. 
Iesus Christ and his righteousness being offered in the Gospel, there set forth to be received, are like to meat bought and brought home, and to apparel made and laid ready for our use. Now then as meat and apparel, if the one be not taken and eaten, and the other be not put on, we haue no benefit at all, for clothing and feeding our bodies, which is the proper benefit of them. In like manner Christ and his righteousness, though already wrought for us and laid before us in the word: yet neither cloth nor feed our souls, that is, do us no benefit to justification, until by faith we take it to ourselves: and for right unto Christ and his merits, God hath decreed wee shall haue right to them, when in time we come to beleeue, but actual right in them we haue none, till wee bee actual●y engrafted into Christ by faith.  Philau. 
I grant we haue no comfort of our justification till we do beleeue.  Philoponus. 
Comfort of soul is a fruit of justification, which must first be had by faith; and when the believing sinner once is pardonned his sins, and accepted for righteous with God, then followeth peace and comfort, as it is written, Being justified by faith wee haue peace with God, Rom. 5. 1. And Paul prayeth God to fulfil the Thessalonians with ioy through believing. again, it is an absurd thing to imagine that a man may haue justification without comfort, that a mans sins can be forgiven, and he become the child of God, the heir of heaven, partaker of Christ, and all his riches, live in hope of celestial bliss and glory, as the justified person doth, Rom. 5. 2. and yet be without comfort, as you fancy that one may be justified in distance of time, long before he do beleeue to his comfort.  Philau. 
I pray you, let me ask you this one thing, what it is that makes a man stand just before the iudgement seat of God, is it his faith?  Philopon. 
You never answer to any thing, phylautus, but rome up and down in your objecting& questioning. well, I will follow you& go step by step with you. Therefore I answer, that it is not our faith as a quality or gift can do it: for it is weak and unperfect, not able to abide the rigor of Gods Iustice, no more then love or good works. So as the just God, if he would deal strictly, might condemn a man for the imbecility of his faith, and every one of Gods children haue cause daily to pray pardon for unbelief, and doubting joined with their faith, and that God would increase it more& more. yet for all this it hath place in our justifying as an instrument.  Philau. 
Yea, but then what is it, that maketh us stand just before the tribunal of the most righteous God?  Philopon. 
Christ Iesus and his perfect obedience, being apprehended& made ours by faith. For in Christ his obedience, there is not the least spot: so as it can endure the examination of Gods iustice: yet this profiteth not us, till it bee made ours by believing the promise concerning Christ.  Philaut. 
I cannot allow it, that we should be said to be made righteous by faith: And that was one thing which I misliked in the preacher, that he spake so, as if faith were a cause of our righteousness.  Philopon. 
You show yourself little skilled either in causes or in Scripture. Gods grace is the principal efficient cause, Christ obedience and death the material: Imputation of Christs righteousness to us, is the formal: the glory of Gods grace is the final; and faith is( as Logicians speak) causa adiuuans, an helping cause, an instrumental cause; by help whereof the righteousness of Christ is made ours, that so we may be approved for righteous persons in Gods Iudgement. And why then may wee no say, We are made righteous by faith, seeing not onely the Scripture speaketh so, Gal. 4. That we might be made righteous by faith in Christ: but also common speech will bear out this? For do wee not say that this horse-shoe was made with this hammer, and this pen was made with this knife, and this piece of cloth was made with this shuttle and loom, because these are instruments by which such things are made? so is faith a spiritual instrument, without which we are not made righteous. And albeit it is indeed the perfect iustice of our Lord Christ, which maketh us just, yet if ye knew any thing, ye could not well be ignorant of this, that it is usual in Scripture and common speech to attribute to the instrument, that which belongs to the author and worker. But I marvell what may bee the reason you are so loth to admit faith to haue some thing to do in the act of justifying, seeing the Apostle saieth so expressly, that wee are justified by faith.  phylautus. 
Because faith it is a quality, and qualities, they be in us: and no thing in us can avail to justify us before Gods iudgement seat. Also it is a part of our sanctification, how then can it justify us? again, if we should be justified by faith, then wee should give some glory to ourselves, for our own justification, and so rob Christ. moreover, how shall little children bce justified, for they haue no faith? And besides this, if I should say, that wee are not justified, till wee haue faith, then we should make God changeable, and our faith should be the moving cause why God should love us, and bee pleased with vs. As for that which is written, that we are justified by faith, there is so much said of works by james; And by faith, in Paul I understand Christ the object of our faith.  Philoponus. 
You haue said many things which I will answer unto in order. That faith is a quality, it is true, and that it is in us: but withal know this, that it doth not justify as a quality in us, but in an other consideration, as by the ordinance of God it is appointed to bee an instrument to reach out itself, and lay hold vpon the righteousness which is without us, in another, even in Christ, and to make it ours, or( because that word of fiends you) to receive it, and apply it unto us: even as the eye and the hand, are parts of the body, to profit the whole: But wee do not see, and receive any thing by them as they are parts in the body; for so the foot is, and yet cannot see: but by a certain property, put into them of God, whereby they can look and behold, receive and lay hold vpon their proper objects. So faith, is a quality in our soul, and a part of sanctification, but yet justifies not in that respect; for then love, and hope, and meekness, which are qualities, might justify. But faith doth it by a certain property given it of God, whereby it is able to see Christ, and to receive him with his righteousness. And whereas you fear lest some glory should be taken from Christ by justification by faith, the Apostle quitteth you of that fear, in telling you the quiter contrary: That God doth justify us by faith in the blood of his son, to declare his righteousness and patience, and that by this doctrine of faith, all rejoicing and glorying is excluded from us, Rom. 3. And indeed it is much to the glory of God, that faith finding nothing in ourselves wherewith to pacify God, neither before nor after our regeneration, seeketh for the whole matter of our righteousness and satisfaction for our sins, in Christ Iesus, ascribing even this, that we haue Christ and his iustice for forgiveness of sins, unto the free grace and mercy of God: and as he that reacheth out a leprous hand to receive a gift of a king, hath no cause to rejoice: so no cause is there to rejoice because we receive Christ his rightetousnesse by our faith, which for the infirmities be in it, is as a leprous hand, and needeth pardon as well as other our imperfect gifts and works. Touching your reason from Infants, albeit some divines affirm, that elect Infants haue a degree of faith of their own, and others say, that they are justified by the faith of their parents, yet because it is not agreed by what instrument they are justified, and it is enough for us to know, that being the seed of the faithful, the covenant of grace and salvation is made to them, therefote that need not trouble you. The matter is, how men of yeeres are justified: this wee say with the Apostle, is by faith. How this Doctrine should make God changeable, I see not, neither well can I tell your meaning, except it be this, that the elect being not justified, and absolved from their sins, till they beleeue the promise, God doth begin to love them now, with whom he was wrath and angry before, and so in your conceit may become changeable. We must needs speak with the Scripture, that even the elect before their conversion and justification are children of Gods wrath, and that believing and being by faith in his son, he is then well pleased with them, Ephes. 2. 3. Mat. 3. verse last. Yet herein the change rather is in the Elect, then in God, with whom there is no shadow of change, james 1. 17. But as he loveth his elect from everlasting by love of his purpose, and as touching his good will in determining to do them good; so at their calling and justification he poureth out the fruits and effects of that ancient love, beginning to love them actually and really, whom he ever loved in his counsel and decree: and so here is no change in God, except either he should not at all actual●y love whom he hath once determined so to love, or having once begun to love them actually, should afterward alter, and hate them; this were change indeed. But the elect themselves in their new birth and justification are changed from sin to righteousness, from Satan to God, from death to life. Tell me, if the day which in the morning was cloudy and rainy, prove clear and faire: if a man which was sick and crazy, become whole and strong; if a city besieged and beset with enemies, suddenly obtain peace: ye will say, that day, that man, that City is changed from evil estate, to good estate: but ye will not say God is changed, who wrought these changes, purposing for causes known to himself, to sand foulness of weather, sickness, war for a time, and at his own appointed time, to alter this. The like is here, if the elect while they lay in darkness of ignorance and sin, by reason of that corruption, which God( being holy) hateth, were for the time under his wrath, obnoxious to iudgement, and afterward being enlightened and drawn to Christ, to beleeue in him, and renewed by his spirit, God doth now begin actually to love them, having printed in them the Image of himself, and put the Iustice of his son as a robe vpon them, we may well say, that the elect are changed, from a wretched to a blessed estate: Yet no change at all in God, who purposed always in himself at some certain time to regenerate and justify every one of his elect by faith in his son. Further, take an other comparison. A king riding along in his hunting sport or progress, espieth a most piteous child naked and poor, cast out and exposed to violonce of weather and fury of beasts, yet he setteth his heart on it, causeth it to be taken up, giveth charge that order be taken to cloth it costly, and feed it plenteously, and bring it up liberally, by which means it groweth, becometh a man, applieth his wit and strength, and gifts to please the King, who seeing his towardness and good behaviour, is now delighted and taketh pleasure in him, whom he did onely pity before: so it is with God the heavenly King, he ever loveth his elect with the love of mercy, pitying them even when they are beggarly and empty of all good things, and exposed through sin to all misery and danger. But after he hath put his spirit in them, and furnished them both with perfections of his son and the gifts of the holy ghost, so as they apply themselves to serve and please him, he now delights in them, and loveth them with love of complacency, as I may speak, being wel-pleased with them.  Philal. 
Sir, I pray you be contented to speak yet somewhat more to this point, to lay it out with so much plainness as you can: for it is a thing that( as I haue heard) this our neighbour doth much harp vpon, that our doctrine of justification by faith, maketh God sometime to hate and sometime to love his children as a changeling.  Philopon. 
At your request, I am contented so to do. God at the first doth not actually love us, because yet wee are not, wee haue no existence and being, but he onely purposeth and determineth to love us: And so are the places of necessity to bee understood, which speak of his loving us from 
Beza in his annot vpon Ro. 9. verse 13. Amoris est, primum been velle, deinde benefacere. Zanch. de attrib. As the thief on Christs right hand.  before the foundation of the world, as M. Beza expoundeth them; He loved jacob: that is, he decreed to love him, or he loved him in purpose. And sure it is a good part of love to purpose and mean well to one, especially such things as GOD meant and purposed to us: But when we are born into the world( I speak of such to whom God giveth not faith, until they run out perhaps the greatest part of their life) he loveth us now as his creatures, for that is his own making, and whatsoever he made is good, and to bee beloved: But as wee are still in the old man, corrupt and sinful, and wholly perverse and nought, he hateth that; for it was none of his making, neither is it the thing which he purposeth from eternity to love, but is that which shall perish and be destroyed: 2. Cor. 5. 5. When we come to be regenerate and born again, this new man, which is of his own making, or this Creature thus renewed, he loveth with a perfect love: for now wee are his own; and these are they whom he purposed to love from eternity: John. 13. 1. 14. 13. Now if ye say Gods love in this is changeable, you speak absurdly: for is it changeable, because that which was in purpose, is now in act? If a Father out of his love purpose to give his son an house and land, and keeping his meaning hide to himself till a certain time, do then manifest this his purpose and give it indeed, this is constancy and not change. That is changeable which being once begun doth after alter,& that subject which God doth once hate or love, he doth it to the end. As wee are his creatures God loveth us, but more as wee are his new creatures tures justified and sanctified, and so he doth love and will do for ever. As far as we are unregenerate, that is, so much in us as is unregenerate, God doth still hate and will hate it unto the end, till it bee abolished. And so doth God speak of that excellent regenerate man, King david: 1. Sam. 11 27. that which david did was evil in the eyes of God: and no marvel; for if a sinful man which is regenerate, do hate that part of his that is unregenerate, and disclaim it to be none of his, as Paul did, Rom. 7. Not I, but sin which dwelleth in me, &c. How much more shall wee think the same of that most holy GOD, that is more pure of eyes, then that he can behold iniquity? Now to return to you phylautus, whereas you said that wee make faith a moving cause, to move God to love us, because we say, that we are justified by faith, this is a silly shift and a false: we never teach so, nor it cannot follow of this doctrine. We teach that God found nothing to move him to give his son for us, and to put faith in us, but his own free grace and goodness. And whensoever he doth us any good, he fetcheth the cause from himself: Psal. 25. 7. Onely we teach, that at what time we beleeue in his son, then wee are partakers of his son, and of all his good things, that he may embrace us as a Father his children, who before by reason of sin were the children of his wrath. That which ye say to annihilate justification by faith, that james affirmeth, that we are justified by works, as well as Paul saith we are justified by faith, if your meaning be( as I fear it is) that we are no otherwise justified by faith, then by works, ye do foully miss the mark, and are in a manifest gross error: for when Paul affirmeth, that we are justified by faith without the works of the law, the meaning of the Apostle is plain, that we are otherwise justified by faith then we are by works. How we are justified by works james expoundeth in that place, when he writeth thus, show me thy faith by thy works. Works thē justify declaratiuely, because they declare& show our faith to bee no dead faith, and ourselves to be just persons: therefore to bee justified by faith( as Paul writeth) must haue some other sense, that we are justified by it not declaratiuely, as if we should onely know ourselves to be just by faith, as wee do by works, but instrumentally, because by it we apprehended that which is our iustice. This then I say, there is a justification of the person before God,& this is by faith, as Paul saith; and there is a justification of faith itself before men, and this is by works, as james saith: for works show that the faith of the Elect is no counterfeit faith. Lastly, whereas you will haue Christ meant in these places which speak of righteousness by faith,& of being justified by faith; this wee grant to be true, that where faith is mentioned in such places, without express mention of Christ, there Christ is inclusively contained; but herein ye are deceived: first, if ye think, that Christ is meant in such places without all reference to faith. Christ is meant& faith too, the one, as the matter of our righteousness, the other as the instrument: for why would the Apostle name faith if he meant it not? Secondly when the Apostle together with faith doth, expressly speak of Christ: as Gala. 2. 16. We are not justified but by the faith of Christ. And again, We are justified by the faith of Christ. And Gala. 4. 27. We are all the sons of God by faith in Christ. If in these and the like places you will say that Christ is meant by faith, you bring forth very trim and fine expositions of Scripture, for it would be thus much: We were justified by Christ in Iesus Christ, and be the sons of God by Christ in Christ. Wherefore wee must of necessity yield to this proposition, that Christ justifieth us by faith. What say ye? do ye not aclowledge these words of Scripture, We are justified by Faith in Christ?  Philau. 
I say we are justified by Christ without the help of faith.  Philopon. 
Ye will not say( I dare affirm) that wee bee justified without faith, this were to cross the plain words of the Apostle.  Philau. 
I say we are justified by Christ without the help of faith.  Philopon. 
Well phylautus, this argueth no good meaning, you would gladly say wee are justified without faith, but that ye see, you must therein gainsay the spirit of God: and yet ye might as well say it: for this which ye affirm is all one, but that Satan blindeth you, that you cannot see your palpable mooking of the truth: for I pray you, to bee justified without faith, and without the help of faith, is it not all one. If, I say, of one that he eateth this meat without a knife, it is all one as to say, he eateth it without the help of a knife: or if it should be said, that you lifted a log without me, is it not thus much, you lifted it without my help? God open your eyes, for I perceive you are out of the way. And that you may the better see to come again into the way, consider this, that all that faith can do in this matter, it is to be an help, not to Christ, who alone hath absolutely in himself wrought our righteousness, but an help to us, thereby to attain and come to that righteousness, drawing and pulling it to ourselves by that spiritual hand.  Philaut. 
If this be an error to say that we are justified by Christ, then am I in an error.  Philoponus. 
Well phylautus, ye bewray your spirit: 
For wee teach Christ to be the only meritorious mean of our righteousness& life.  who saith it is an error to hold that wee are justified by Christ? this is yielded to you: but to affirm that Christ doth justify us without faith, this is an error to shut out faith from being the instrumental mean of our justification and salvation; this is erroneous.  Philaut. 
I do not so: For I hold that wee are not saved without faith, though wee be justified without the help of faith. And further I hold, that by faith we know ourselves to be justified, and haue the comfort of it: and also I hold, that we apprehended Christ and righteousness by faith.  Philopon. 
Some of these sayings savour of ignorance, some of them are such as may be well taken if they bee well meant, and some are true and sound, if you will stand to them, and some of them fight against other some, the last against the first, as being contraries: for it is ignorance to say, that we are not saved without faith, and yet are justified without it, seeing the scripture which affirmeth the one, Ephe. 2. 8. We are saved by faith, doth also say the other: Gala. 2. 16. We are not justified but by the faith of our Lord Iesus. again, if by salvation ye understand( as the Scripture doth) our entrance into the estate of grace, when we begin at our new birth to be freed and saved both from the curse and bondage of sin by forgiveness of sins, and sanctification of the spirit, then justification is salvation begun, and to be justified and saved by faith is all one. he which is justified is now saved by Christ inchoatiuely, as touching the beginning of his salvation: and thus the holy Ghost speaketh of Zacheus when his sins were forgiven him: Luk. 21. This day is salvation come to thy house: And Ephe 2. 6. By grace we are saved; being spoken of such as did beleeue in Christ, and were yet living in the world: And John 173. This is eternal life, to know God and Christ. Which places do teach thus much, that salvation and eternal life is begun here, and perfected hereafter in heaven. But if you mean by salvation the full possession of glory in heaven, without all respect of the entrance and beginning of it here in earth( as I doubt ye do) then you do still rub vpon that error, that faith doth no more to salvation then hope and love or repentance, which every one must haue as well as faith before he can go to heaven. whereas ye add( to make a show that ye exclude not faith) that we know ourselves justified by our faith, this speech might well pass if it were spoken by one that meant well: for so the Scripture speaketh, My righteous seruant by his knowledge shall justify many: Esai. 53. And to know God and Christ is eternal life: John 173. and 2. Cor. 5. 1. We know that when &c. In which places the Scriptures speak of the knowledge of faith, of the apprehensive knowledge which bringeth us to Christ, and knitteth us with him and all his benefits. But if under this term ye do hid the poison of your error, that ye are first justified, and then by faith ye know yourself to be justified, as by a sign or token, even as ye know it by other works of the spirit, then it is utterly untrue, and ye do but dally.  
Touching your other speeches of apprehending Christ by faith, and that ye are by faith justified apprehensiuelie, stand to this and then you think as the Preacher taught, and as every good Christian ought to think: But how doth that agree with your other words, when ye said we are justified without the help of faith, and that ye haue benefit by Christ before ye beleeue? These things imply contradiction, to say ye apprehended Christ and his iustice by faith, and that ye haue Christ and his Iustice without the help of faith: your words therefore haue some secret sense which you are loth to haue oopened & unfolded, but I will uncase your meaning. Tell me in good earnest: you do say, that faith doth apprehended Christ; is not your meaning, that faith apprehends him, not to justification, but to your comfort? is not this your mind; that first ye haue Christs iustice without faith, and then beleeue, that vpon that faith comes comfort?  Philaut. 
It is indeed: for as I haue said before, I haue Christ and my justification by him before I believe, but when as I do beleeue, then I haue the comfort of it to myself.  Philopon. 
I thought so: you speak ignorantly. We apprehended Christ by faith both to justification and to comfort: these are things that cannot be pulled asunder, though they be sundry things, as the cause and effect: for one of these depend on an other, as I haue said before. It is such a conceit as I think never before did enter into any mans brain, that wee should haue onely comfort of justification by faith, and not haue Christ and his righteousness by faith.  Philau. 
We cannot possess Christ without faith, but we haue him before we haue faith.  Philoponus. 
This is your ignorance: what is it to possess a thing but to haue it as ones own? so that to haue Christ, is as much as to possess him. But I know your meaning, that you cannot fully possess Christ in heaven, before ye haue faith; and this is true: and so much ye may say of all gifts and of actions of our life, and of your death too, these must go before your full possession of Christ in heaven: but I hope there is more to be attributed to faith then this, even this, that you cannot here in your pilgrimage either haue Christ himself, or his righteousness, or any benefit of his, until ye haue faith to beleeue in him.  Philau. 
If this should bee true, in what comfortless case are those Parents, whose children die in their infancy, before they do or can believe?  Philopon. 
Before you took thought for your Infants: Now you are troubled about the Parents of infants. Ye are afraid lest this blessed truth of God, concerning the office and power of Faith to apprehended Christ for our righteousness, should shut infants that die in their infancy out of heaven, and so plunge their parents into a gulf of heaviness, therefore for the easing of your heart, or rather indeed in behalf of such parents whom it may concern; I will here add some thing to that hath been said this way. I desire that al which red my opinion with these reasons following, would weigh them without prejudice, examming them in the balance of right reason, and of divine truth; where if they be found to bear weight, let them be received, if otherwise, 
Let the spirit of the Prophets be subject to the Prophets 1. Cor. 14 23. In some sort such infants may be said to haue faith as they haue reason, the faculty or habit without the act of reason. P. Martyr.  yet blame me not for reporting mine own iudgement, with the grounds of it, sithence J refer myself herein to the censure of the godly learned, without any offence to any man that is not of my mind herein. This then is my opinion touching such infants, as being elected to life die in their mothers womb, or soon or not long after they come into the world: I say of thē, they haue faith, and may as well bee said to haue faith supernaturally given them of God, as they may bee said to haue knowledge, memory, will, affections, and other faculties of nature. For what is faith? an apprehending knowledge, or knowing apprehension of Christ, John 1. 12. How weak soever that knowledge and apprehension be. 3. Is it impossible or absurd to say, that 
Infants of christ an parents apprehended righteousness by faith, which is a motion of the spirit in infants known to God alone. Heming. in 1. Cor. c. 10 vers 2. Caluin lib 4. cap. 16. ● 19.  this or the seed of this, some spark of it, should bee in infants, more then to say the seeds or sparks of knowledge, will &c. are in them? doth the weakness of the organ of the body make it impossible for God to work supernaturally in the soul? and whom in a moment and an instant( being taken up into heaven) he poureth a whole Sea of graces vpon, and endueth with more knowledge& understanding, then all the Apostles and Prophets had whilst they lived vpon the earth, where they saw in part( infants now in heaven seeing perfectly) can he not immediately before the translating them, bestow one drop of knowledge on them, as much faith as a grain of mustard seed, and make them by the tip of the hand of the soul, and as it were, their fingers end to touch him, whom they shall straightway vpon their departing hence haue the full sight and fruition of? And how was John Baptist filled with the holy Ghost, being in his mothers womb, if the spirit could not at all work in the faculties of his understanding? The work therefore of God in these infants, it is unpossible for us to sound, who know not so much as the very natural work of God in infants? For what or how far these powers of nature extend not onely for the seeds of understanding, will, affection, but even of actual understanding, willing, affecting, which of us can tell? And that infants do thus come to Christ and by faith beleeue in him, besides the arguments and places before alleged, it is to me manifestly proved, John 6. 35. 37. Whereas our saviour defining first& teaching what it is to come to him, namely, to beleeue in him: He that cometh to me shall not hunger, and he that believeth in me shall not thirst: immediately addeth this general and universal doctrine, as the condition of all the Elect, which none can bee exempted from, whatsoever the father giveth me( meaning all those, whom GOD in his everlasting counsel hath appointed to be Christs) shall come unto me or beleeue in me. again, This is the will of him that sent me, that every one which seeth the son, and believeth in him, should haue everlasting life. Hence it is, that faith is called the faith of Gods Elect, Titus 1. 1. For they all and only they haue it. And to the Romans, Whom he predestinate, them he called, and whom he called, them he justified, Ro. 8. All therefore& every one of the Elect, even the little Jnfants are called, that is, come to Christ 
An inward spiritual, effectual calling they haue.  by faith, before they be justified by him.  
The antithesis or opposition, which is made, Gal. 3. 22. The Scripture hath shut all( that is, all men, and whatsoever is of, and in man) under sin, that the promise by the faith of Christ, might be given to those that beleeue: this proveth that faith which is the remedy, must needs be as general as the disease that spread over al. And where in an other place, 1 Cor. 1. he saith, that Christ is made unto us,( to al,& every one of the elect) wisdom, as well as righteousness& sanctification; the infants iustied and sanctified by him, are of necessity to haue this wisdom, which standeth in knowing and beholding of him, in whom onely true wisdom is to be found, and is the roote and mother grace from whence the rest do spring. And lastly, the similitude of the brazen Serpent, John 3. 14. doth euedently confirm it. Now as for the objection, that faith cometh by hearing, that men are regenerate by the seed of the word, &c. it may receive this short answer, namely, that it is plain that those things are spoken but of Gods ordinary dispensation, towards men grown, and capable of hearing. Now to the inconueniences concerning believing parents, this I say: they are not to be grieved but to rejoice, that God, being the God, not of them only, but of their seed, their children departing are within the outward covenant most assuredly( which no other children are) and it is to be hoped, are the heires of the true covenant.  Philalaut. 
If I could believe this you say of Infants, then I should the more readily be brought, to think that surely there can bee no justification of any elect without faith. For there is but one way of justification common to al the elect, but I yet think the elect. Infants to bee justified without faith, therefore I judge the like of men grown and in years.  Philoponus. 
Ye haue heard what I can say for Infants: but let me tel you this Philaut. that howsoever the case be concerning infants, either in truth, or in your opinion; yet of men which come to yeers before they beleeue; it is certain they haue no part in Christ and his righteousness, till they beleeue: and besides these reasons, which Philalethes our friend, reported to be used by the Preacher in your hearing, I will not stick to cast in my mite: to try if it be possible to bring you to a better consideration in this point.  
First, we haue not Christs righteousness till we haue his spirit: For if any man haue not the spirit of Christ, the same is none of his, Rom. 8. But by faith onely we haue the spirit of Christ, Gal. 3. 2. received ye the spirit by the works of the law, or by the hearing of faith preached? And Gal. 3. 24. he saith, We receive the promise of the spirit through faith, therefore wee haue not the righteousness of Christ till faith.  
Secondly, wee haue not Christs righteousness till we be the Children of God: But by faith onely wee be the children of God, Gal. 3. 26. All ye are the sons of God through faith in Christ Iesus. And John 1. 12.  
As many as received him he gave them this dignity to be the children of God. even to those which beleeue in his name, 1. joh. 5. 1. every one that believeth is born of God: therefore we haue not Christs righteousness until we haue faith.  
Thirdly, that whereby wee receive the promised blessedness, is the means whereby we receive Christs righteounesse: for these two, righteousness and blessedness, cannot possibly be severed; for which see Rom. 4 4. But by faith onely we receive promised blessedness, Gal. 3. 9. They which are of faith are belessed with faithful Abraham. Wherefore Gal. 3. 22. it is said, that the promise by the faith of Iesus Christ may be given to them that beleeue: Therefore no righteousness till faith.  
Fourthly, they which of darkness are light in the Lord,& be called out of darkness into this wonderful light, are translated from the power of darkness unto the kingdom of Christ, were not partaker of Christs righteousness before that time. But such is our estate, as appeareth by Ephes. 5. 8. 1. Pet. 2. 9. Coloss. 1. 13. Therefore we are not parakers of Christs righteousness so soon as wee are born, or at any time before wee beleeue. Now then phylautus, to retort your argument vpon your own head, and to beat you with your own weapon; I do thus reason: There is but one way of justification, common to all the elect, which indeed is true by Rom. 4.( see the whole Chapter.) But men of yeeres which are elect( by the former reasons) haue not Christ with his righteousness, till they haue faith to beleeue in him. Therefore also this is true of elect Infants, that they are justified no other way. And to fortify this with a new Argument: If Abraham and his seed haue one common way of justification, as the fourth to the Romans cleareth, and elect Infants bee Abrahams seed, it followeth that as righteousness was imputed to Abraham through faith, so is it also to all his seed, elect infants and others.  Philaut. 
But whereas it is written of Abraham; he believed and it was imputed to him for righteousness: this Text is cited out of Genesis 15. 6. Yet certain it is, that Abraham was justified long before that was spoken unto him: therefore before he believed. again, it was not his belief justified him, but that thing which he did believe, that is, Christ.  Philoponus. 
I perceive, phylautus, whatsoever is said to you to persuade, you hold still your conclusion, that the elect are justified before they beleeue. But touching Abraham, it is certain as you say, that Abraham was justified before that was spoken unto him and of him in Genes. 15. 6. Abraham believed, &c. but not before he believed: for at the instant of his calling when faith was first put into his heart, he then was justified. But yet because the Scripture doth not pronounce of him to bee just till that time that it bringeth him in believing that promise made unto him, concerning issue of his body there, Genes. 15. 6. this was it which made Paul, Rom. 4. 3. 4. observing that, to affirm that Abrahams righteousness came not through works, but through faith, whereof he then gave a new proof and trial: so as Abrahams justification which began by faith, proceeded also by the same mean. Now to that you say, that not faith, but that which his faith laid hold on did justify him: true it is, Christ is his righteousness before God; yet so, as it is ascribed to faith, being the instrument, to receive it. That which Abraham believed, to wit, Christ, did justify him, yet not before, nor without his believing. For seeing Paul saith, that Abraham found nothing by his works, whereof to rejoice with God, and that the promise was made to him, not by the law, but by faith, it is hereby plain, that Abraham had no justification by Christ at all without faith. But phylautus, I haue oft heard ye say, that the elect are justified by Christ before they beleeue. Yet you never opened your mind to show at what time the elect are justified, and how Christ and his righteousness are conveyed unto them. I pray you therfore tel us your full opinion herein: and let us hear also what Scripture you bring to prove your opinion.  Philau. 
Herein I will satisfy you. I hold that Christ with his righteousness doth come to all the Elect by imputation: and for the time, I hold that the Elect are imputed righteous, and so accounted of God even from everlasting. And touching the Scriptures, which be the grounds of my opinion, I want not Scriptures to warrant that which I say, nor the force of good reason, as I think.  Philopon. 
This is it ye say: 1. that we haue our righteousness from Christ before we beleeue in him: 2. and it is connaied to us by imputation, and that from everlasting: 3. and that ye haue Scriptures to prove what ye say. Well then, let us hear your Scriptures, for the first point, that our righteousness is by Christ, without all reference to faith, which hitherto ye haue affirmed, but made little show of any Scripture to prove it.  Philaut. 
My first Scripture is out of Genesis. In this seed all Nations shall be blessed, this seed is Christ, and in him we are blessed, therefore in him we are righteous.  Philopon. 
phylautus, there was never heresy so 

Non litera legis said legislatoris mens est lex.  
Verbum dei non in cortice sylla●arum said in radice rationis.   desperate and sottish, but it could make some show of Scripture for it. If Satan could city Scriptu●e, no marvell if error his child be bold to allege it. Therefore not the words but the meaning of Scripture is to be looked into. For your place of Genesis, all ye can gather from it, is granted you. In Christ we haue righteousness and blessedness? but what of this? where is your conclusion, that we are partakers of this Christ together with his righteousness and blessedness without faith? no such thing will follow from that place. Nay, what will you say, if this place which ye bring against justification of faith, do preach justification by faith? See Gal 3. 8. The Scripture seeing afore hand that God would justify the Gentiles, through faith, preached before hand the gospel to Abraham, saying, In thee shall all the Gentiles be blessed. lo, here in that text of Genesis we find faith the instrument taught as well as Christ, the matter of our righteousness. Tel me phylautus, be the rest of your Scriptures of that nature with that in Genesis, where Christ is name, without express mention of faith?  Philaut. 
They are indeed, as 1. Cor. 1. 30. and 2. Cor. 5. 10. God was in Christ reconciling the world to himself, and such like.  Philopon. 
Then you haue your answer already, out of that former place to the Galathians, which sheweth us, that faith even where it is not name, must be understood, and is to be coupled with Christ, as the instrument with his object. Howbeit, know ye further, that ye reason foolishly from the mentioning of Christ, to the excluding of faith. For subordinate causes; are not contrary one to another, as if one being put and granted, the other should be denied& removed. Would you think this a good reason: It is written, God giveth children, or children are the gift of God, Psal. 127. therefore they are not brought forth by their parents? Or thus: It is written, Christ is our saviour therefore he doth not save us by the ministry of the word? Or thus: It is written, Wee are justified by faith, therefore we are not justified by Christ: how false is this? And yet I may reason thus, as well as you may reason as you do. Lastly, even those places which you name, fight against you, being well and duly considered: As seldom can they which maintain an error, allege a Scripture, but it will bee as a sword to cut their own throat. As for example, ye allege Christ is made righteousness, 1. Cor. 1. 30. but to whom? to us, faith the Apostle, that is to say, to Paul and other believers. again, God reconciled the world to himself in Christ, 2. Cor. 5. 19. but what world? the world of the elect believers: for as there is a world of Infidels, John 17. I pray not for the world: so there is a world of faithful ones, 1. John 2. 3. Not for us onely but for the sins of the whole world: that is, believing Gentiles as well as believing Iewes. I remember phylautus, ye said that the elect were justified and accounted righteous by Christ from everlasting; do you think so? and what Scripture haue you for this?  Philaut. 
I do so judge and hold, that the elect were ever accounted righteous with God,& heires of his kingdom through Christ: because it is written, Christ was the lamb slain from the beginning of the world, that is, from everlasting.  Philopon. 
What do you gather from hence?  Philaut. 
That Christ was ever the head of his elect, and they ever his members, and therefore the righteousness of him the head must needs be the righteousness of his members.  Philopon. 
First phylautus, we grant that all things are present with God, simul& semel, that is, together& at once, for there is not with him prius& posterius, that is, before and after, as with vs. To our purpose, it is yielded that Iesus Christ his actions, sufferings, death, resurrection and his whole mediation, with all the effects and fruits towards all the Elect, were at once and all together foreordained, by an immutable counsel from all eternity: but if hence you will say, that they were justified from before the worlds: wee may as well say, that wee were called from everlasting, sanctified& glorified from everlasting, and that wee were both born and dead before we were so indeed. For all these things GOD at once purposed, and they were all at once before the view of his all-seeing eye. Christ speaketh of Abraham, Isaac, and jacob, and saith, that their bodies being dead did live, God( saith he) is the God of Abraham &c. But he is not the God of the dead, but of the living: for all live to him, that is, in 
Math. 22.  his sight, and by his appointment their dead bodies shall as certainly live, as if now they were alive: but will you say, that when our saviour speaketh so, that their bodies were then alive indeed? it were absurd. In like maner to say, wee are justified indeed, because in Gods counsel it was decreed, is a foolish reason. Rō. 8. Paul the Apostle doth distinguish predestination from justification, as the cause from the effect, an effect performed in time, proceeding of a cause which is eternal. This therefore wee are to hold, that the counsel of God hath so appointed all at once, as yet God doth fulfil that counsel by certain degrees: which here for your instruction, J will plainly according to Scripture set down. First having decreed to create all good in Adam, and to suffer all to fall in him, he findeth in himself alone, cause& matter, for the which passing by others, he meaneth to love and to save us, Ephes. 1. 5. Secondly, he purposeth to give his son for our redemption, that he being our head,& we growing up as members into his body, may be partakers of all the good things in him: Ephes. 14. 5. 11. Thirdly, he doth in his good time make us by an effectual inward calling, to come unto Christ, that is, to beleeue in him. John 6. 37.  
From which faith, these blessings ensue in order, and nature, one after an other, all being wrought together, and at once in respect of time. First, we are by a spiritual new birth incorporated into Christ,& made his members by joints and sinews, aptly compact and knit together in him. John 1. 12. 13. Ephes. 4. 15. 16. 1. John 5. 1. Secondly, wee become hereby one with him, whereupon, the Church itself comprehending the head, as well as all the members; is called Christ: 1. Cor. 12. 12. Thirdly, being one with Christ, we haue also his spirit to be ours. 1. Cor. 6. 17. Rom. 8. 9. 14.  
Fourthly, this spirit being ours, worketh three noble effects. First adoption, or the making of us the sons of God by grace, being regenerate and born again in Christ, who is the son of God by nature. Gala. 4. 5. Secondly, imputation of our sins to Christ, and of his righteousness to us, whereby we are justified, that is, held and pronounced righteous before the iudgement seat of God. 2. Cor. 5. and last. Rom. 4. the whole chapter. Thirdly, Sanctification, whereby the power of our natural corruption is corrected and mastered, that the old man with his lusts being mortified, we may live in newness of life. Rom. 6. verse 3. till the 11. And so by these steps we ascend to our glory, which is the last and uttermost period, and furthest end of Gods counsel in respect of us, as is his own glory in respect of himself, Ephes. 1. 4. 5. Now touching the Scripture which you cited to prove Christ to bee the head of the elect from everlasting: That Christ is the Lamb slain from the beginning of the world: if ye refer these words( from the beginning of the world) unto Gods counsel, then the meaning is to show that Christ Iesus is an eternal redeemer in the purpose of his father: who( as Peter saith) did ordain him before the foundations of the world were laid: But if ye refer it to the time of the promise made in the beginning, at and about mans fall( as in that saying, the divell was a murderer from the beginning, i. an ancient murderer, as old as since his fall, which was in the beginning) then the sentence ye allege, commendeth the efficacy of Christ his death, to be as ancient as the promise of Christ himself; and it proveth thus much, that our Lord Iesus Christ is the onely redeemer of those which lived before his coming, and of those also which live since. Christ by his death is the common saviour of them both, the power and merit of his death, reaching both backward& forward: no less to such as believed that he would come, then to such as do beleeue that he is already come: and so controlleth that corrupt conceit of tying and limiting the validity of his death, to the time of his incarnation, as if such of Gods people as were in the world before, had enjoyed only temporal promises, without any fruit in the Messiah to life eternal.  Philale. 
This was it that the Preacher noted in these words of his Text, where it is said( by the forgiveness of forepast sins) namely by one instrumental mean, even by faith, in the blood of this slain lamb, the sins committed of such as lived in times afore his incarnation, and of such as lived after, were remitted.  Philopon. 
From hence then ye cannot collect, that the Elect were in Christ their head justified from everlasting. And whereas you say, the righteousness of the head is the righteousness of the members, that is true: but none are the members of Christ, till faith make them such: for in that you presume, that Christ was the head of the Elect from everlasting, you must grant that it must be understood what God in his secret counsel hath appointed shall be, not what presently and actually he is: For to say that Christ was really and actually the head of the elect before Adam fell, it is absurd, when as yet all men were perfect in Adam, and needed no Christ, nor any Christ was promised them. And it is impossible they should be in both Estates together, that is, members of Adam and of Christ. That is also absurd that ye say the Elect were accounted heires from everlasting; for in the sight of God wee are not heires till we bee sons, Rom. 8. And sons we are not till our new birth; and born anew, we are not till we beleeue, as it is written, whosoever believeth is born of God. 1. John 5. 1.  Philaut. 
Well sir: say what you will; I believe that with God wee are accounted heires, and had our sins forgiven us long before we believe: even as any king having once purposed to pardon a traitor, he is now pardonned with his king, though he know not so much, and do still remain in prison. even so God having purposed in himself from before all worlds to justify us and forgive us, we are with him now pardonned and justified, though yet we know not so much.  Philopon. 
This reasoning by similitudes is a very weak kind of argument; they be leaden 
Plumbea argumenta.  reasons. When matters are substantially proved by authority of Scripture and good reason grounded thereupon, then similitudes do serve well to illustrate and declare the thing more plainly. But for answer to your leaden argument, we say that as a traitor to whom the Prince hath purposed his pardon, is now pardonned in the kings purpose: so are the Elect sinners pardonned from everlasting in that purpose of God wherein he decreed their pardon: but as a Traitor is not actually pardonned, except his pardon bee drawn in writing, sealed, presented to the offender, accepted and pleaded: so the purpose of God for the pardoning of the Elect, must be revealed in the word, offered and presented by the ministers, sealed by the Sacraments, received by the Elect through faith, and then are they actually pardonned, and not before.  
Now for that you say, the Traitor is pardonned& yet remaineth in prison; how doth that fit your turn? seeing the Elect being once effectually pardonned with God, they are now at liberty, and become Christs freemen. But whilst their sins are retained and unforgiven, they are in bondage to Satan, Acts 26. 18. And when you say the Elect are justified before their faith, but they know it not, ye know not what ye say: for every justified person knoweth he is so, 2. Cor. 3. And by the same spirit we know the things are given us of God, saith Paul in the forenamed place. Now of these things which are given to the Elect of God, justification is one, and a chief one.  Philaut. 
But our saviour Christ speaking of the Elect Gentiles, which were not yet converted to the faith, saith, they were his sheep: I haue other sheep, saith he, 
John 10.  which are not of this fold: therefore it is plain, that the Elect even from everlasting are actually justified, and the children of God.  Philoponus. 
He meaneth they are not actual sheep, but sheep of Gods purpose: for when he saith a little after, that he will bring them to the fold; it is plain hereby, that they were not actual sheep, nor sheep of his calling: but only such in Gods counsel& appointment: which because it is unchangeable, therfore the Scripture speaketh sometimes of things and persons decreed, to be such, as if they were now such indeed. How say you Philaut. do you not perceive, that ye are awry in this matter?  Philaut. 
Yet at the least, Christ with his righteousness is given the Elect, from the time of the promise made to Adam: for if the disobedience of Adam from the time that he fell made all unrighteous, then likewise the second Adam being once promised, made all the Elect righteous at once.  Philoponus. 
If Christ his righteousness were not conveyed 
heresy contrary to itself and to the truth.  to us till the promise, it is plain, that then it was not ours from everlasting. But further in your similitude there is a great vnlikenes, and dissimilitude: for all men were in Adams loins at once,& so stood and fell with him, as it is written. In Adam we all sin, and in Adam we all die. But all are not at once joined to Christ, but every elect person in his own time, when he is regenerate, which is not till he bee born into this world, and begotten again by the spirit of Christ. It is very true, that if all elect ones had by the ordinance of God been one in Christ, knit and joined to him, as to their spiritual head, from the time of the promise, as all were one in Adam, at the time of his fall( he being the roote and head in whom all men were by Gods appointment even from his first being) then your reason had concluded some thing. There be other things wherein Christ& Adam be like one to the other, namely, that each convey that which is theirs unto such as belong unto thē. Adam conuaies sin and death unto his members: Christ conuaies righteousness and life unto his. But they do this not in one maner: for Adam by nature, Christ by grace: nor at one time, Adam from the instant of his fall, Christ from the time that the elect are engraffed into him by faith: therfore when Paul had said, Rom. 5. 19. As by the disobedience of one man, many are made sinners, he doth not say in the present time, that by the obedience of Christ, many are made righteous, but in the future time, many shall bee made righteous, even then whensouer they shall beleeue.  Philaut. 
But you will not deny I trust, but that al the Elect were actually redeemed and justified at the time of Christs death.  Philopo. 
It is well; I see heresy is unconstant& 
heresy is only constant in vnconstancy, like fortune.  uncertain: and no marvel, having no other grounds to rest on, but the vnstaied brain of fickle man. But to your assertion: It is true, that Christ when he died did then act the work of our redemption,& fully merited by that act, or suffering rather, or if you will, by that active passion, or passive action, perfect righteousness and life for all the elect. But if ye fasten the actual redemption and justification of all the elect unto the very time of his death, what a matter were that? For what then should become of all that lived and died before the coming and passion of our Lord? they must needs by this doctrine go out of the world not actually, and indeed redeemed and forgiven, because Christ was not yet actually offered: contrary to the Scriptures, which teach( as we haue seen before) that the virtue and merit of that death, which Christ once suffered at the appointed time, doth reach to them that believed the promise of his coming, though they died afore his coming: for this is the nature of faith, that to it are present, not onely the things which be now at this time, but which shall be, or which haue been heretofore. For it is the evidence of things not seen, Heb 11. Therefore it is written of Abraham which lived before the law, that he saw the day of Christ, and rejoiced. And job believed in Christ the redeemer long afore he came, and by that belief was justified. again, for those elect that were born after Christ his ascension into glory, it must be said of them, that ere ever they did exist in their own persons, or had any sin, their sins were actually forgiven, and their persons actually justified, which to say, what an absurdity is it? Therfore this we are to hold, that Iesus Christ at the time of his sacrifiice did by his obedience to death perform and work that righteousness, which by divine appointment was to be imputed to all the elect, for their actual justification at what time they were in the world& did believe. And here cometh your other folly to bee confuted, that the elect haue Christ with his righteousness by imputation without faith: for in that you will haue it conveyed by imputation, even hereof it followeth, that neither from everlasting, nor from the time of the promise, nor yet from the instant of Christs death, were the elect justified by Christ: but then and at that time when every one of them had faith to embrace Christ: for to bee justified by imputation and by faith is all one, for imputation is not made but unto faith, and through faith, as the Apostle affirmeth seven times at least in one chapter. Ro. 4. And the reason is good, because imputation is an action of God, reckoning and accounting the righteousness of his son to be the righteousness of that man which hath faith to beleeue that it is his, and was wrought for him, and not till that time that he do so beleeue: for which purpose mark well which is written, Ro. 4. 23. 24. It was not, saith Paul there, written for Abraham only, that righteousness is imputed unto him, but also for us, to whom it shall be imputed, at what time we shall beleeue on him that raised Jesus from the dead. Thus by the just iudgement of God this curse is laid vpon heresy, that it should not onely be contrary to the truth, but to itself: for to affirm righteousness to bee given the elect from before they haue saith, and yet to be given by imputation, are( as we haue shewed) plain repugnant, the one opinion striking at another, like ishmael and other wicked men, which neither bee at peace with other men, nor with themselves. But phylautus, if I be not deceived, there was some other thing in that Sermon you heard to day did trouble you, besides the Doctrine of justification by faith. Tell me, is it not so? speak plainly and utter your whole mind.  Philaut. 
There was indeed, and it was that which he taught touching the persons of the elect: of whom he said, that before their calling and justification, their very persons be under the wrath of God and dominion of satan, no less then the Reprobate: whereas I do hold, that the persons of the elect are always in Gods favour, and God is never enemy to their persons, but they come into the world righteous and acceptable before God: the Elect indeed are reconciled to God when they believe, but God is always reconciled to them: for he ever loved them, and did but loathe their evil qualities and sinful actions onely: so as the Preacher which taught justification to bee the accepting of their persons into the favour of God by imputation of righteousness and forgiveness of sins, was ouerséene, whereas justification by faith, is but a making of our actions onely to bee just through faith, that they may please God, who was never displeased with the persons of his elect.  Philopo. 
J did smell such a matter. See, that as no sin, so no error goeth alone: ye cannot indeed hold justification to be before calling and faith, but that you must by consequence deny the doctrine of mans fall, and all that which is taught touching the two estates, of corruption and of grace, and so with one blow ye strike down the whole Doctrine of Scripture. Well, ye haue said many things, yet scant haue ye uttered one true word in all this which ye haue said, as any reasonable man shall perceive. First, it is most certain and universally acknowledged of all Christians, that in Adam all men fell, and by his disobedience are all men alike under sin and death, which from Adam entered equally vpon all, Rom. 5. 12. Consider what the Scripture speaketh, even of the very elect before their conversion, namely, that it calleth them ungodly. Rom. 3. and Rom. 4 And sinners, enemies, of no strength. Rom. 5. Seruants of sin. Rom. 6. Dead in trespasses and sins. Ephes. 2. 1. and verse 3. Children of Gods wrath, and in verse 12, they are said to bee without God, strangers from the life of God, without Christ. In other places, as Acts 26. 18. they are said to be under the power of Satan, and in darkness. And Ephes. 5. 18. they are said to be darkness; Ye were sometime darkness. It were infinite to rehearse all places which report even of the very elect such vicious crimes, as they lived in before their calling, as being overcome by them. See 1. Cor. 6. 9. 10. 11. Titus 3. 3. Colo. 1. 21. 1. Tim. 1. 13. and infinite other. I beseech you now, what difference is there between the elect and the reprobate, as touching their persons before their regeneration: for can the estate of reprobates for their persons be worse for the time: was it not the elect persons of whom those forenamed things were written? Were their qualities and actions onely evil, ungodly, sinful, &c. and were not their persons become such through those evil corrupt qualities which did clean to their persons, as close as flesh to the bones, or skin to the flesh. Doth not the Apostle point out the persons of the elect when he saieth, ye were dead through trespasses and sins? were the sins onely dead works as they be called Heb. 6. 2. and were not the persons spiritually dead by means of sins? And when he writeth, wee were by nature the children of wrath, and there is none righteous, no not one: And all, men are concluded under sin: And, the whole world is obnoxious( that is the men in the world) to the iudgement of God: do not these Scriptures censure the persons wrapped in sinful qualities, as in filthy rags, to be in dangerous estate? Also when Esay saieth, sin separateth between God and us, meaneth it not, both our persons that they are separat, and also the cause for which, to wit, our sin? Yet further when elect Paul was a pharisee and a blasphemer of God, an oppressor of his Church, and a bloody persecutor, were his sins then forgiven him, had God then in mercy accepted his person for righteous? He himself denieth it, 1. Tim. 1. 12 When the Corinthians were covetous, and Idolaters, drunkards, contentious, were they then justified? Paul saith the contrary, 1. Cor. 6. Are men at one time both in the kingdom of darkness, and in the kingdom of Christ? Be ashamed of such monstrous stuff as this is. Yet thus much is true, that in two things the elect whiles their persons by sin stand in so fearful an estate subject to death; in two things, I say, differ their persons from the reprobates: First, that the decree of God is vpon them for their effectual calling, in his good time, when their feet shal be plucked out of those dead snares, wherein Satan held them for a time at his pleasure, 2. Tim. 2. vers. last. Secondly, they are by the hand of God preserved from that headlong and unrecoverable downfall spoken of, Heb. 6.& 10. and Mat. 12. into which some of the reprobates are suffered to run. For God will lose none of his elect, but will raise them up at the last day, and give them eternal life: joh. 10.  Philaut. 
Yea, but I hold a further difference, namely that the persons of the elect did always please God, and be as much beloved before they haue faith as after, and after be as wretched as they were before. Did not Paul being now a believer cry out: O wretched man that I am, who shall deliver me from this body of death? Yet I confess we are all lost in Adam.  Philopon. 
You speak very unwisely, but you that hold a justification of mens persons before they beleeue, must needs speak after this fashion. For justified persons do always please God and are always beloved, and can in no wise be children of wrath, or wretched, or under Satan, or subject to death and iudgement, and so you will make the Scriptures to bee sound writings. But consider this which I further say to you: are the elect as deere to God and so much beloved, when they bear the Image of Satan, as when they bear the Image of God their father? and are they as wretched when they beleeue and haue their sins covered, Psal. 32. 2. as before their sins were forgiven them? and saying thus, I do not beg the question, seeing I haue proved, and you are not able to refute it, that sins are not forgiven the elect till they beleeue. In that place which you blindly city, Rom. 7. the meaning of the Apostle is not, to show that his person now he was a believer and regenerate, was no more happy, then when he was a blind superstitious pharisee: but to express by that exclamation( O wretched man) how irksome and grievous to be born it is for Gods children to be stil tugging and combating with remaining and dwelling corruption, stil to be molested and cumbered with the eggings and rebelling motions of sinful nature, rising up against God; resisting, hindering, and staining every good thing, and often provoking and prevailing to bring forth evil works highly displeasing unto God; keeping back many blessings, and pulling down many rebukes from his mouth, and stroke from his hands; this is that he complaineth of. But you confess wee are all lost in Adam; wherein you know not, or consider not, what you confess. For they which are lost in Adam, are at that time when they are lost, through corruption of nature guilty of wrath and death; be the elect also at that same time pardonned, beloved, accepted, as righteous? bee they then children and heires? Is not this to confounded sin and grace, death and life, hell, and heaven, Satan& God together; and to make such a strange mixture, as never was heard of before? What novice in religion 
four estates which the elect pass thorough. Rom. 5. 12.  knoweth not this, that the elect were 1. first created innocent in Adam, 2& after by his disobedience fell together with him into sin and death, in which estate they remain till they bee 3 regenerate by grace, that at length they 4 may pass into the estate of glory. As then at one time none of Gods elect being inwardly called while they live here, are both in the estate of grace and glory: so at one time they cannot be in the estate of corruption by Adam, and in the estate of grace by Christ: they cannot at one time he both the members of Adam& of Christ, sticking in the rotten roote of the old man, and in the new and noble plant Christ Iesus. And here a little for your instruction take this difference, which is in the elect between themselves as they first stand corrupted and dead in Adam, and are after new born and made alive in Christ; though this difference may be gathered well, by that hath been already said, yet I will add some thing for more plainness. In sin, there are these things to be considered, 1. corruption, 
four things in sin to be considered  2. guilt, 3. punishment, 4. dominion& rule: the elect before their conversion are entangled in all these, they haue both the fault and coruption, and also through that, are guilty and subject to punishment and curse, being withall slaves to their sinful lusts, which they obey as seruants their Lord: and besides this, they are free from all righteousness, Rom. 6. 20. But when faith cometh, and that thereby they be one with Christ, they haue still the corruption of sin, but are now cleared and quited by Christ from the dominion of sin, also from guilt and punishment of sin, and are become partakers of grace, not onely for remission of sin, but for the mortification and burial of sin, and living to God in righeteousnes and true holinesse. judge ye whether there be not now great difference in these things. But me thought I heard you say, that sin hath made us enemies to God, but not him enemy to us, and that reconciliation is on our part, who were strangers from God, not on Gods part, who never was out of love with vs.  Philaut. 
It is true, I did so indeed, and so I still think and judge.  Philopon. 
What gross blockishness is this? who can be so ignorant living in the Church, and partaking in the ministry, but he must know, that through sin, there was mutual variance between God and man? Gods iustice being infinitely displeased and offended with men for sin, and men through sin altogether alienated and turned from God, having their minds not set vpon his will, but vpon evil works, Col. 1. Doth not common reason teach, that reconciliation taketh not place, but where first there is a division? There must bee a rent between two, where reconciliation is needful. Also is it not written, that a mediator is not a mediator of one( but of two?) Gal. 3. 20 And if Christ by his death haue appeased divine wrath and iustice, being offended with the sins of the elect: is not then God reconciled to the elect as well as they to him? Finally, doth not the Apostle lay this down, as an effect, and principal fruit of the gospel, that God and the faithful haue communion one with the other; he with them, and they with him, 1. John 1. 3. 7. this being the mark whereby to know it, namely, to walk in light, as God is light. You imagine that God cannot at one time, both love his elect, and be wrathfully displeased with them: of which matter though some thing be spoken before, how the elect are loved before their new birth, yet for more evidence, understand ye that in diuers respects this is true, as Paul saith of the rejected Iewes, Rom. 11. 28. that at one time they were both enemies and beloved: enemies as touching the gospel for the Gentiles sake, but beloved according to election for their fathers sake: so the case standeth with all the elect before their receiving into the estate of grace, they are loved as creatures, and more loved in purpose as elect: yet as creatures so qualified, defiled wholly with filthiness of sin, and also poisoned with original infection, and the contagious fruits of that bitter dead roote, they stand under wrath, Ephes. 2. 3. so as if it were possible they could die before any change wrought in them by the spirit of regeneration( which cannot bee) they should surely perish. But of all absurdities which yet ye uttered, that is most apparent, that ye will haue justification by faith to be nothing, but a making of our actions just through faith, the persons being 
What an absurd thing is this, that there should be a time when our persons be righteous and good, and our actions not so, but evil and unjust, seing it is written, Make the three good and the fruit will be good? Why the righteousness of Christ is called the righteousness of God.  righteous before without faith; in which definition there be these faults: first, that justification is a pronouncing and accounting just, and not a making just, otherwise then by imputation of faith, as before hath been shewed. Secondly, ye confounded justification with sanctification; for this is the iustice or rightnes of our qualities and actions: but that is the iustice of our persons, and is never ment of sanctification, no not when it is perfect in the heaven, much less of our imperfect sanctification here. Lastly, in declaring what justification is, this is faulty, that ye mention not the righteousness of Christ, which is the onely righteousness that is approved in Gods sight, and can abide the rigorous trial of his severe iudgement, and therefore often called the righteousness of God: for that it is both to be found in that person which is God, though wrought by the manhood of Christ, and also getteth all such to bee justified before God( that is, allowed as just in his eyes) to whom it is reckoned: thus ye may perceive if you be not blind, that all this while that ye haue been reasoning for a justification without faith, ye haue spent your breath and lifted your tongue against God.  Philale. 
phylautus, me thinketh, that these things which Philoponus hath opened unto you, should somewhat prevail with you to recall you from that accursed damnable error of justification by Christ, without and before faith, and from those other gross conceits about this point.  Philaut. 
Why sir, do you think so badly of me, that ever I denied justification by faith? I was always of this mind, that we haue no assurance of Christ and his benefits till we believe.  Philalethes. 
This that ye say of faith, that it brings assurance with it of Christ, and his benefits to be ours, is very true; the Scripture speaketh thus, Rom. 4. Abraham by his faith was strongly assured: but you hold that the thing itself, to wit, the righteousness of Christ, is first yours, even in order of time, and then faith bringeth assurance, knowledge and comfort to you, as appeareth out of your own words to Philoponus.  phylautus. 
They do abuse and wrong me, that say I deny justification by faith: so it is affirmed and given out, that I should hold preaching of the word unnecessary, and that I denied Adams fall.  Philalethes. 
Nay phylautus, it was onely said, that these things follow your opinion: for if the elect from their birth and before their birth, be always accepted for just,& be actually redeemed: If they always be the members of Christ and heires of heaven; surely by this opinion ye do at one stroke( as much as you may) cut and cross out of the book of God, the whole doctrine of original sin, and mans fall therein, making nothing of it: for this Doctrine cannot stand with your opinion. For by this doctrine of original corruption, there is a time when Gods elect are not justified nor sanctified, but bee both the seruants of sin, and dead in trespasses, children of Gods wrath, members of the kingdom of darkness, heires by descent of sin, even of hell fire. Nay your opinion not onely abolisheth the doctrine of mans fall, but it maketh Christ no Christ. For he that will haue Christ a justifier of faithless men whiles they are faithless, and of ungodly men whiles they are and remain ungodly; these by their opinion bring in a false Christ, such as the Scripture never spake of: therfore judge ye whither this error would carry you,& whither you by it would carry other men.  
moreover, if Christ and his righteousness may be had without and before faith, and if we always stand righteous before God, and be his adopted sons; herein ye destroy calling, and take away the chief end of preaching the gospel, which is to turn men from infidelity to faith, from satan to God, from the power of darkness to light, that we might receive forgiveness of sins and righteousness amongst them which are sanctified by faith in Christ. Acts 26. 18. Therefore know this, phylautus, that he which holds and heresy must be charged with all the errors that hang vpon it: As a drunkard is chargeable with al the fruits which come in with his drunkenness. Such Iewes as came to Christianity, and that stil held that righteousness came as well by the law as by Christ, and that Christ did not save, except the Law were observed, they did not expressly say, that the promise of grace was vain, and faith vain, and that Christ died in vain. Yet al this followeth of this opinion, as the Apostle chargeth them: Rom. 4. So of your opinion many absurdities follow, and very foul ones, which you must bee content to hear of. And if you abhor such monstrous consequences and inconveniences, as do arise of your rotten conceit, thē you must disclaim the bitter root which bears such loathsome unsavoury fruits.  Philedonos. Philopseudos. Philonomus. 
We haue al so understood him hitherto,& we could no otherwise take him: surely this fellow is either frantic or he loues contention. I never heard such maner of dealing: but this is not the first time that he hath been burnt in the hand: For I hear that he once was inclined to Popery, and after was going to brownism,& now he is I know not where.  Philo. 
You are a wonderful man: you haue very lewdly carried yourself: but if you now were truly reclaimed, it is well: yet let me tell you, till you see that you haue held an error, yea sundry errors, and from your heart be sorry that you haue so offended God, and troubled your Pastor,& other good Christians, which your busy dealing and sowing the grains of heresy, and with your mouth confess your fault, and become quiet and peaceable, following your vocation with quietness, else it will bee hard with you before God at that great day, howsoever you speed here in this world. And so fare ye well phylautus and you my good neighbours. I must confer with my friend Philedonos. Stay you with us Philalethes.  
Now neighbour Philedonos, J heard you say, that you were well paid with the Sermon which you heard to day, I pray you what was it that ye liked so well of?  Philedonos. 
It is true, I did much allow of that I heard. For the Preacher did highly extol Christ,& the sufficiency of his death and sufferin●● for the redeeming of most miserable sinners which believe in him. And I do like well such comfortable sermons.  Philalethes. 
But neighbour, you should haue marked that the Preacher spake of dueties, that sinners do owe to such a saviour: and how this saviour and his benefits did not belong to any, until they were terrified and humbled by the law: for howsoever that you live civilly amongst your neighbours, doing no harm, and paying every man his own, keeping your Church, and giuing dueties to whom dueties belong: yet you take too much liberty to yourself in sin, ye will swear often, and vpon light causes, and ye make no conscience of a lye, and ye use very loose company, with such persons, as bear no good will to the gospel and ministers; So as ye had more need in my opinion of the corasiues of the law, then of the comforts of the gospel: And I for my part would haue been more glad to haue heard that you had liked the sermon, because ye had been humbled by it: for ye may be too hasty to apply comforts, before ye feel the smart of the wound, and do hunger after the remedy. And this I speak to you of good will: consider what I say.  Philedo. 
I thank you neighbour Philalethes, that ye deal so plainly with me. I grant we are all sinners, and I haue my faults as other men: but I love good men and good preachers, and they are welcome to my house, and I love to hear good Sermons and to commend them.  Philopon. 
Ye are indeed much beholden to your friend Philal: for he telleth you that which is meet for you to hear: for you shall but hurt yourself to lay hold on the doctrine of remission of sins, to be cheered vpon it, whiles yet ye are not truly grieved and humbled for your sins, with a purpose to turn unto God, and amend your life: if you bee such a man, as your friend doth describe you to be, that lives in diuers sins, without conscience of offending God in them; then the merits of Christ doth not belong to you, because yet ye beleeue not: for he that truly believeth in Christ, cannot live ill, because that true faith that apprehendeth Christ for righteousness, doth also cleanse& sanctify the soul, that it may in some good measure delight in, and love the commandements of God, and abhor all sinful and wicked ways; and therefore howsoever believers haue their particular slips and falls, yea sometimes very grievous ones, yet none of them do live and lye in any sin small or great without repentance; for being born of God, they cannot live in a continual course of sinning, because the seed of God remaines in thē. look to it neighbour Philedonos, and the rather, because it is the policy of Satan to cast the vail of a civil life over the eyes of men, that they may not see the danger they stand in, by their presumption and security. And whereas he suffereth them to take someliking of good men& good things, it is to the end they should not suspect their evil course of living, but rest themselves in some common and external dueties.  Philale. 
And by your patience Philedonos, now that wee are left alone, and may speak more freely, these cavillers being gone, howsoever you are a man of faire conditions, and haue good will born you for many good parts in you: yet besides other things which I haue  told you of, there be diuers matters wherein you do amiss: for vpon my knowledge you are too near, and love filthy unhonest gain, you will not stick in the dealing of your trade to strain a good conscience, and by cunning sleights to deceive simplo men which cannot look into matters: Also if you can catch a man vpon an advantage, you take no care to hurt another, for your own benefit, pretending strictness of bargain. Also you are intemperate of diet; though you bee no noted glutton or drunkard, yet you do too much seek to please your appetite, and make too much of your body, that it is no marvel your soul doth thrive so ill: for where the body is pampered, there lust will reign, and grace will decay. You are immoderate also in your honest recreations, allowing too much time to them, and following them with too much intention of mind, far more then you do the best things; and some games you use which are not of good report. Lastly, albeit ye show some kindness to preachers and others which bee good men; yet you do too easily admit to your company, and do in a manner specially love some such as you ought not to bee familiar withall.  Philedonos. 
I know you speak all this to me of good will: but let me tell you, that some of these things I did not take to be offences: and for other things wherein I do amiss, I cry God mercy, and I hope as the Preacher taught, that whatsoever my sins are, yet they are far inferior ●● the value of Christs merits. I do every day confess my daily sins, as duly as I ask my daily bread, and I pray with my family, and sing psalms, and read the Scripture: yea and both catechize my family, and examine them vpon points of the Sermon: Also I do much help the poor, though I speak it. I am given to no notorious 'vice, and so long I hope well. We can none of us be perfect.  Philopon. 
These things that you speak of be very good and commendable things: but as for all these external things, an hypocrite may do them. See Esai 1. 13. 14. And if the conscience& mind be unclean, look whatsoever good any doth, it is vnclean. Titus 1. 15. And see 1. Cor. 13. ●3. that the most excellent works, even the giuing of all our goods to the poor, and offering our bodies to be burned, except they come of love, that they are nothing worth; and love springeth not but from a pure heart, and a good conscience, and faith unfeigned. 1. Tim. 1. 5. Therefore Philedonos please not yourself in your profession, or in external dueties, either of iustice or of piety: for if you practise any sin being known to you to be a sin, with a purpose to live in it for some gain or pleasure, that you haue by it: this is an argument sufficient, that all is done in hypocrisy, and that the mind and conscience is soul, and that there lacketh the roote of a lively faith,& christian love. For he that loveth one sin doth hate no sin, as he that hateth one sin will hate all sins: and a lively faith stirreth up Christians to watchfulness, making them to look to, and to preserve themselves. While ye are therefore secure in any part of your duty, or do through slothfulness cherish any known sin, take heed, and do not promise to yourself forgiveness from Christ, who doth sanctify them to the willing and sincere obedience of the law, whom he justifieth by the faith of the gospel. Let me further tell you Philedonos, it is a great injury not to ourselves onely, but to the death of Christ our Lord, to persuade ourselves, and profess we haue Christ our justifier and saviour, so long as we are given over to the power of any sin, and haue not our hearts soundly settled to follow Gods known will in every duty which concerns us, so far as the measure of grace and knowledge will suffer us: for it is the greatest taking of Christs name in vain, that can bee, to speak of his mercies and merits, without care to reform ourselves throughout, according to the word. See psalm 50. 6. And ye know what the third commandement threateneth to such as take Gods name in vain. In which regard, friend Philedo. suffer me to say this to you: if your persuasion that you haue saith, and bee justified by Christ, to the forgiveness of all your sins, bee true and sound, it will surely work all good care and endeavour to walk worthy of that grace, by making you seek to please and honour God in all honesty and godliness of conversation, 1. Pet. 2. 12. But till you be more smitten for your sins, being feared with Gods judgements due to those sins ye live in, that ye may come to Christ mourning and heavy loaden under the weight of your transgression, in a resolution of a new course, ye do but flatter yourself, if ye think ye do beleeue and haue any part in Christ.  Philedonos. 
I thank you both for your honest and loving dealing,& I will endeavour what I may to lay the law to my heart, for the humbling of me, that the Gospel may be sweet and effectual to me for my comfort, and strive to leave one sin as well as another,& in al duties to please God: I never considered thus much before, as you haue now said to me. Alas, if it bee thus with me, for lack of true humbling, and unfeigned thorough repentance, what may bee the case of many thousands, which live more loosely then myself, taking more liberty to do more foul things then ever I durst adventure on? yet for al their dissoluteness of behaviour, being common and gross swearers, malicious revengers, and vnchast livers, or proud& insolent Peacocks, or covetous worldlings, openly wringing& oppressing their neighbours, do soothe themselves, that they shall haue good share in the mercies of God, trusting as well to bee saved by Christ as the best of them all? Thus they will boast.  Philalethes. 
They full little think of that which Paul threateneth, 1. Cor. 6. 9. 10. and Galat. 5. 19. 20. and of that which is written, Reue. 21. 8. And they forget that excellent place of Titus. 2. 11. 12. The grace of God hath appeared, bringing salvation to all men, teaching all men to deny ungodliness& worldly lusts, and to live godlily, justly, and soberly in this present world, &c. But it is well, good neighbour, that you are minded more néerely to look unto yourself,& to a more narrow watch over your ways. And now if you please, Philoponus, we will break company, for it draws toward night, and we haue already spent both much time, and some of our strength about these matters: let us return to our families to see how things go, and there to refresh ourselves after our labour.  Philopon. 
I am content with your motion, if first of all, as you haue well admonished our neighbour Philedonos, that he should tender the peace of his own heart, and glory of his God, by joining unto profession of Christ, mortification of his lusts, denial of himself, and amendment of life, seeking to draw all his knowledge into practise; so you give me leave to advertise you to beware that your great graces of knowledge, memory, wisdom, love and meekness, do not puff you up& make you swell: Satan being such a workman, as can turn our virtues into poison, by making them matter of pride and vainglory; and it being too rare a thing to see any humble with their great gifts, so prove we are to offend this way,& so dangerous is this offence, it being written, that God resisteth the proud, and that he will humble 
An humble sinner is better thē a proud Saint.  such as exalt themselves, as wee all haue need to be warned of it, and also to take good heed of security, which commonly creepeth vpon us when Gods blessings do most abound: be watchful therefore good Philalethes, and embrace the truth in humility and love, increasing more and more, as ye haue received: and considering the mercies of God towards you, to call and draw you to his son, to justify you in him by faith in his blood, to sanctify you by his spirit, to preserve and keep you unspotted, till this hour against hell gates; therefore give even all diligence to fly the corruption which is in the world through lust: joining moreover virtue with your faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: for if these things be in you and abound, they will make you that you shall not be idle nor unfruitful in the acknowledging of our Lord Iesus Christ. And now my good friends, I do bid you hearty farewell, giuing you thanks for your good company, and wishing to you as to myself, all good of our meeting.  
FINIS.   

A prerequisite Against heresy, For prevention or purging out( if it be entred) that spirit of heretical pravity.   

To the courteous Reader.  
FOrsomuch( courteous Reader) as this wicked spirit of heresy hath been sent into some( for punishment of their proud and barren profession) who as one would haue thought had been far from it; and that which befalls to any, may happen to many; God in the plaguing of a few, for their profaneness and pride, giuing warning to other: I haue therefore( being but an vnskilfull physician) prepared a receipt against this pestiferous malady. And howsoever to some, and not without cause, it is thought very hard to give a Scholastical definition of heresy and heretics; yet by this which I haue gathered out of Scriptures, Fathers, and experience, it will be somewhat easy, as I think, to give some aim at it. Sure I am it will afford some light to such as are not acquainted with that malignant spirit, to see when themselves or others, be near it, and how it may happily be prevented. Farewell.  
Thine in the Lord, T. W.   

A receipt against heresy.  
heresy is some opinion 
heresy what.  contrary to the truth of Scripture, which one hath chosen to himself and doth obstinately maintain. Three things are required to the proof of an heresy: first, that it be an error. Secondly, an error against the truth of Gods word. Thirdly, that it be stoutly and willingly maintained. jewel.  
Error is some opinion against the 
How error differs from heresy.  word of God, held by ignorance and simplicity of such as are ready to yield to the truth, being shewed unto them. But heresy is an error persisted in after conviction and due admonition, Mat. 22. ye err not knowing the Scripture, Tit. 3. 11. wilful obstinacy doth distinguish between Error and heresy: errare possum, haereticus esse nolo: Augustine: I may err, but will bee no heretic. again, such as defend a false sentence with no obstinate heart, being ready to be reformed by the truth when they find it, such are not to be reputed amongst heretics: August. Epist. 162.  
Heresies, some be fundamental, which 
division of Heresies  directly or by consequence overthrow some foundation of religion, which being denied, overthroweth all religion: as of them which denied the Trinity of persons or the unity of Essence, the divinity or humanity of Christ, or the hypostatical union, or the resurrection, or the sufficiency of Christs sacrifice, or free justification. Some besides the foundation, in matters of less moment, and yet of moment( as every denied truth is) As such as deny the use of magistrates, of marriage, also diuers false opinions about the Sacraments and ministry, &c, 1. Cor. 11. 16. There were Heresies amongst the Corinthians as touching the Eucharist. See Doctor Fulke vpon this place.  
An heretic is he which obstinately 
An heretic who?  defendeth some grievous error, contrary to the manifest authority of holy Scripture: Aug. lib. 4. de Bapt. cap. 16. 
Aug. lib. 8. de civit. dei. cap. 51.  He is an heretic that when the doctrine of the catholic faith is made plain unto him, had rather resist it, and choose 
Efficient causes of heresy.  that himself held, &c. again, they that being admonished, persist in pestiferous opinions and obstinately defend them, are thereby become heretics. The remote and furthest causes are two.  
First, Satans malice, who inspireth men with error and hardeneth them 
That heresies be, it comes of of Satans and mans malice.  therein, being a lying spirit in the mouths and pens of heretics. Therefore heresies be called doctrine of divels, 1. Tim. 4. 2. And the divell is the father of lies, John 8. 44. Of lies in religion and in doctrine, as well as in civil life, the divell is father and author.  
Secondly, corruption of nature, which inclineth all men as to other sins, so to heresies, whereof every man hath in himself the seed, Gal. 5. 20. The works of the flesh are idolatry, heresy, &c.  
The next or nearest causes of heresy, 
2 August. He is an heretic that for some temporal commodity, or for his own glory cometh new and false opinions.  be also two, covetousness and pride: the love of filthy gain, or of vain glory begetteth heresies: whiles by being authors of some new or strange opinions, men do desire either to get famed, or to amend and help their decayed estate amongst their followers, Tit. 1. 17. Teaching things they ought not for filthy lucre, Romans 16. 18. They serve not the Lord Iesus, but their own belly. Iude 16. Whose mouth speak proud things, 1. Tim. 6. 3. 4. If any teach otherwise, he is puffed up, August. Epist. 162. heretics( saith he) swell with odious and detestable pride, and are mad with frowardness of wicked contention. A gain, An heretic is he which for love of gain or rule bringeth up or followeth new opinions: Aug. lib. de utilit. credend.  
First, the discovery of such as are unstable& wavering minded, that they may 
Final causes of heresy.  be known and bear the shane of their lightness and inconstancy, to the terror of others.  
Secondly the manifestation of such as bee constant and firmly rooted in the truth, which will not be shaken off and removed from their steedfastnesse with every wind and blast of false doctrine, 1. Cor. 11. 19. There must bee heresies also amongst you, that they which are approved 
Aug. cap. 8. de vera retigione.  might be known. herewith agreeth that notalbe sentence of Augustine, Let us use heretics, not to that end to approve their heresies, but that by defending the catholic doctrine against their deceits, we may bee more watchful and wary: because it is most truly written, There must be heresies, that the tried and approved may be manifested and discovered from the hollow hearts among you. Let us use this benefit of Gods providence; for heretics be made of such as would err or be nought, though they were in the Church: but being out, they profit us exceedingly, not by teaching the truth, which they know not, but by stirring up the carnal in the Church to seek truth, and the spiritual catholics to clear the truth. For there bee innumerable holy approved men in the Church, but they be not discerned from others amongst us, nor manifested, so long as we had rather sleep in darkness of ignorance, then behold the light of truth. Therefore many are raised out of their sleep by Hertikes, to see the day of God, and are glad thereof. Thus far Augustine.  
Thirdly, the punishment both of their pride, which hold not the truth in humbleness and love, but were puffed up with their knowledge,& of the profanation of some who not walking worthy the truth which they knew, therefore are delivered up to errors, and by strange delusions made to beleeue lies, 2. Thess. 2. 11.  
Finally, Gods glory: for while he severeth the chaff from the corn, and upholdeth his own in the truth,& punisheth the proud and profane professor, and turneth mens follies and heresies to the good of his Church, all this maketh to the praise of his wisdom, goodness, power, and iustice. These be the ends of heresies in respect of God. But in respect of Satan the ends be, destruction of souls, and disturbance of the Church: and in respect of heretics themselves, their ends bee, the obtaining of dignity and honour, or else gain and pleasure.  
Occasions be some discontentments vpon 
Occasions of heresy.  some disgrace or injury done, or suspected and supposed to be done. When proud gospelers find themselves neglected or not respected to their worth( as they think) others far worse then themselves being preferred, when they are passed by; this occasioneth them to run out of the Kings high way into by-paths of error, and forsaking the fold to single themselves into heretical companies.  
Heresies work in such as receive them a loathing& contempt of Scriptures 
Effects of heresy.  and of Sermons: 2 an hatred of true preachers which oppose unto their heresies, and disdain of all sound professors, especially such as encounter their errors: 3 an execrable overweening of themselves: 4 a flat despising both of the iudgement& censure of the Church of Christ: 5 an obdurate and desperate stiffness in evil, with a shameless impudence, besides those effects name, 1. Tim. 6. 4. as envy, strife, railing, evil surmisings, vain disputations of men of corrupt minds, destitute of the truth, thinking lucre to bee godliness.  
First, a cavilling with truth doubtfully 
symptoms and signs of an heretical spirit.  uttered, which might by an ingenuous honest hearer be well taken.  
Secondly, contradicting of plain and evident truths, with a delight to gainsay them.  
Thirdly, subtlety in hiding their erroneous conceits, carrying them in terms equivocal and ambiguous, especially when they deal with men of learning or authority which are able to spy them, or curb them.  
Fourthly, a vehement desire to infect others, or to draw many to be of their mind. 
Acts 20. 30.   
Fiftly, a desire of conference under pretence of taking satisfaction, but with a purpose to vent their poison more freely, and to get an opinion of knowledge and occasion of insulting.  
sixthly, lying, shifting, now saying this, now denying it, facing out untruths, outfacing manifest things, counterfeiting reconcilements.  
seventhly, profession of conscience, and that they would embrace the truth, when they shall see it; yet after demonstration of truth, stubborn perseverance, yea and sometime boasting of revelation, as if God had shewed them that never men saw before, eluding and scornfully turning off evident authority of Scriptures. To which I will join other marks out of Master Fulk& other authors: for I haue set down the former out of my experience.  
heretics are known by division from 
More marks of heretics.  the Church, by division from among themselves, one from another, every one from himself, and all from the truth: by taking to themselves new names and new masters: by inconstancy in doctrine; by love and liking of themselves; by pride and untolerable vaunting of their own knowledge above more learned men then themselves; by corruption of authors and of Scriptures.  
The proper mark of an heretic is to teach otherwise then the truth is, or contrary to that faith received from Christ and his Apostles.  
Also they boast of the spirit that they 
They boast of the spirit without the word.  haue it. They run afore they are sent. They deceive with hypocrisy and vain words, Rom. 16. They are full of vain glory. They use meretricious and painted eloquence. As they teach new doctrine, so they invent new terms and speech. They be ignorant of Scripture,& yet vaunt great knowledge of Scripture. They contemn the iudgement of all learned and sound authors& teachers. They control the very text of scripture. They slander such as study& seek to reform them.  

Remedy against an heretical spirit consists in meditations, practise, prayer, and fasting.  
ALbeit I do think authority to bee 
9 Remedy or cure of heresy.  either the onely, or best cure for him that is already an heretic, yet such as naturally haue the seed of heresy, being but prove to it, or they in whom the spawn is come, but to conception( the will having consented to an error) there lacking nothing but obstinacy to bring error unto the birth of heresy, by this receipt may happily( through Gods blessing) bee kept from such a dangerous downfall, if now and then( namely when they observe any inconstant fleeting in their iudgement, that they incline hastily to apprehended new opinions) they will enure themselves to take liking and consideration of this prescript, or some such like of their own. Assuredly any one of these meditations or practices following( through Gods help) will preserve against error that it roote not itself, but two or three remembered and practised will do it much more.   

Meditations.  
1 ERror and falsehood, is the image and very likeness of the divell, John 8. Therefore to be detested.  
2 Truth, it is the offspring of God, who is truth itself; it is part of Gods Image: therefore to be delighted in, Psal. 34. a God of truth.  
3 heresy is a work of the flesh, Gal. 5. 20. The works of the flesh be, contentions, seditions, heresies: therefore to be mortified.  
4 errors and heresies be gross lies, and such are liars as hold them, yea they are liars against God: therefore to be avoided.  
5 Heresies proceed of filthy causes, as pride and covetousness( as wee haue said before:) therefore it is to bee abhorred.  
6 heresy leads men unto eternal destruction: it is one of the gross crimes which bar out of heaven, Gal. 5 20. therefore to be taken heed of.  
7 God hath often and earnestly warned men to take heed of heresies, charging men very strictly to eschew al strange and false doctrines, yea all vain disputes and needless arguments, and what soever may occasion the falling into an error, Rom 14. 1.  
8 if a man which once held the truth lean to error, and being convicted shall yet continue in his erroneous opinions, and because he would not be thought to haue erred, shall therefore contumaciously( against the light of the truth shining in his conscience) go forward in error, and become an heretic, such an one is subverted, that is, he is as an house ruinous and overturned, which is not to bee repaired or built again, Tit. 3. 11. therefore beware of heresy.  
9 Hardly can a man grow to an heresy, but he will prove a seducer of others, and so grow from sin to sin, till he become of a false professor, a false teacher. Of which we haue charge to haue him in such a detestation as not to bid him God speed: because not onely he believes not the truth, but brings an other doctrine, 2. John. 10. 11. therefore fly heresy. Iraeneus, Such as are corrupters of the truth, we may not so much as in a word communicate with them.  
10 Many times Gods strange judgements even in this life, light vpon the heads of men given over to heresy, for example of others. Therefore fear to fall into heresy, lest Gods wrath fall on thee. When John the evangelist saw Cerinthus, the heretic, in the bath with him, he suddenly skipped out, saying, he feared the bath would fall.  
11 Consider that if ye make entrance 
yield to one absurd opinion,  into one error, ye shall open a door for more: for one error never comes alone, as one sin never goes alone, but 
a thousand will follow  as a gangrene or canker, so is an error, it doth by degrees take hold and corrupt the whole man in all parts and powers: therefore give no place to any false doctrine, which is as leaven that soureth an whole lump of dow.  
12 Ye cannot embrace an error, but it will diminish your love to the truth, which attacks your error, and to the brethren also, which dissent from your error; and what a matter it is to fall from your first love, let the examples of the Ephesians, Reu. 2. and Demas, 1. Tim. 6. also of Hymeneus and Philetus, 2. Tim. teach you.  
13 The spirit of heresy is always accompanied with the spirit of hypocrisy, and filleth men with subtlety and dissimulation, whereby they become the children of the divell, Acts 13. 10. and 
2 Pet. 23. 1. Tim. 4. 2.  the first begotten of Satan, as Polycarpe called the heretic martion: therefore renounce all heresy.  
14 The spirit of heresy is ever accompanied with the spirit of dishonesty; they that deny the faith, make withall shipwreck of conscience. An heretic is a rank knave, saith Master Greenham, therefore abandon heresy.   

Rules for practise.  
1 converse not with men which 
1●  haue the spirit of cavilling and contradiction, which is the forerunner of an heretical spirit; this is dangerous, and in time you will become such as they are. Therefore avoid such, and join yourself to them who profess the truth in love, and do reason of Doctrine soberly, with desire to bee instructed, not with purpose of contention: for as in actions and manners men prove such as they be with whom they accustom themselves to live: so in opinions men shall learn to think and judge, as others do with whom they use to confer and be familiar.  
2 Beware of reading heretical writers, as Popish books, yea though there bee a counter poison provided by a sufficient answer: for such as being not well grounded in their principles, and are of unsteadfast minds, will sooner be corrupt by an error which they red, then confirmed in the truth; as one that is not of a stayed life, is more easily made worse by a bad man, then better by a good: some that is not established in iudgement, shall sooner suck error from a papist, then truth from a Protestant: therfore until yourself can judge of a fallacy in reasoning, or except ye haue some with you that can discern of Sophistication, do not adventure vpon unsound writers. Some being too hardy this way, haue overthrown themselves and others. A thing proved.  
3 if ye be tempted to error by suggestion of any lying spirit, in the mouth of any proud professor or Popish heretic, after ye haue once protested against their error,& haue in few words confessed the truth, which you hold according to the word, haue no further talk with them: Remember our grandmother eve, who had taken no harm, if shee had stopped her ears against the Serpent, with whom while she entred parley, she took a blow which made her halt right down, it being a deadly blow indeed. M. Luther gives counsel, not to confer with an heretic: it makes him proud, and doth endanger weak ones. Both which to be true, I am able to avouch out of experiment.  
4 In your reading and hearing of any doubts, do not turn your doubts into opinions, nor make every mans opinions your own by hasty consent. but confer with such as are learned and sound. wait vpon God, who shall in good time reveal what is dark and secret, and clear what is doubtful, so ye bee desirous vnfainedly to know the truth, that ye may practise it in your life and conversation.  
6 If ye haue any measure of knowledge, remember that you haue received it, and that ye are ignorant of more then ye know: and therefore be not proud of it, for God resists such: neither keep your knowledge for to furnish you with talk onely, or to direct you in external dueties for reputation sake amongst men; but apply it to the reformation of your heart and affections, being a door of the will of God; then ye shall be blessed with a discerning spirit, that ye may perceive and see what doctrine is of God, as John 7. 17. If any man will do his will, he shall know the doctrine whether it be of God, or whether I speak of myself.  
Furthermore, ground yourself well in the principles of faith, think it no shane for you( if you be not already) to bee well catechized: for the beginning of the doctrine of Christ being well learned, it will not be hard to discern an error; for that which doth not agree to your fundamental articles, must needs bee a lye. never shall any man be able to judge soundly of an error, who is not by catechizing first well grounded in the truth.  
7 Beware of private interpretations of 
2. Pet. 1. 20.  Scriptures; bring not your own sense unto the word, but submit to such sense as the word itself makes of itself: for Scripture is most safely interpnted by Scripture. Nehe. 8. Nothing is darkly spoken in any place, which in other places is not uttered most plainly. Aug. lib. 2. de doctr. Christ.  
8 Suspect all private opinions which differ and dissent from the general current of Doctrine, as it is taught and received in the whole Church of God. The way of truth is a beaten and plain way.   

A form of prayer for preservation from false Doctrine.  
MOst merciful God, the lover and 
A prayer.  author of truth, and the avenger of all falsehood and lies, I confess myself( as all other men bee) to bee a liar, apt to bee deceived, having no truth in me, but what I haue received by the enlightening of thy spirit. I beseech thee pardon mine ignorances, and more and more enlighten my blindness: increase my little knowledge, settle my weak iudgement, give me power to discern of things that differ, make me able to descry an error, and to detest it; work in me a love of thy truth, and cause me to abhor all false ways. Bow mine heart to the obedience of the known truth, and bless me with an humble and lowly spirit, that thou mayst teach me thy ways, and direct me in thy judgements: Finally, for ever preserve me upright, both in opinion and in action: and graciously deliver out of errors, such of thine as Satan holds in his snares, even for thy name, and for thy Christs sake: Amen.  
13 If any be already possessed with an heretical spirit, to earnest prayer must bee joined religious fasting, by such as will conceive any hope to cast out this spirit: for it is a detestable, proud, and obstinate spirit, which will not out but by prayer and fasting.   
FINIS.   

A SERMON OF SANCTIFICATION or new Creation.  
PREACHED ON IANVarie the first, being Newyeares day, in the Chapter house of the Cathedrall Church in canterbury.  
LONDON Printed by William Hall for Nathaniel Butter, 1611.   

To the right worshipful Knight, Sir moil Finch, and the Lady Elizabeth his wife, all grace be multiplied in Christ Iesus.  
THat any Christian, how mean so ever, should in sincerity love the Lord Iesus, his word and Saints, it is a very, nay the onely good thing: but it is both good and rare, when persons inhonoured by birth and blood, by great place and rank in the common wealth, set their hearts vnfainedly to seek God. For it is written, Not many mighty, not many noble are called; and yet such by the example of their zeal, provoke many: as iniquity when it accompanieth persons of authority, doth much more hurt, then if it be found in a private person: so godliness in eminent persons is more powerful to draw others the more to like and follow after. This was well seen in you( right worshipful) when ye were our neighbours at Canterbury, and did go before your inferiors in diligent and reverent hearing of the word, not onely at that time, but ever since the assemblies haue been more frequented. The experience whereof, as also of your special respect to my poor self, both then in time of my best peace, and afterward in my soul sorrow and trouble, wherein ye approved yourselves towards me( as did some others) rather as parents then friends,( though I never durst look for so much as your friendship, when I looked vpon myself so far inferior, so far unworthy) hath moved me to dedicate unto you( till some better thing bee ready) this short Sermon, as some fruit of a thankful mind: accept, red, consider, apply, practise, persevere, that the God of truth and mercy may crown you in a blessed immortality.  
Yours ever to be commanded, T w   

A SERMON OF Sanctification or new Creation.  2. Cor. 5. 17. Old things are passed away, behold all things are become new. 
our Apostle in the beginning 
Coherence. V. 16.  of the 16 verse, had affirmed that he knew no man according to the flesh. By the flesh he meaneth such outward things, as draw respect or contempt after them with worldly men, amongst whom, riches, poverty, honour, ignominy, eloquence, learning, ignorance, rudeness of speech, and such things are much and only regarded, holiness and sincerity being with them of no account. I( saith he) do not thus know and esteem of other men, though sometime he had known Christ in this manner, whiles he was a pharisee, before his conversion, he reckoned nothing of him, because of his mean and contemptible condition in the world: yet now he did not so know Christ, in whom he beholded only spiritual and celestial things. Now in this 17 verse, he generally avoucheth that the 
Praecipua Christiani laus in sui abilegatione. call. in 3. Col. Ve. 17.  chief praise of every true Christian consists in newness of life: Therefore if any man be in Christ, let him bee a new creature, this new creature is the regenerate man, who alone hath place in the kingdom and Church of Christ, wherein nothing deserves any commendation and esteem, beside new birth. In this text now red, he proves his assertion by the testimony of the Prophets, who foretell that there shall be new heauens and new earth, to signify thereby, that by Christ being exhibited and sent, all things shall be turned into a better state, until the Saints come unto the full felicity in heaven. Old things are passed away, behold all things are become new. This sentence hath two members, one, Old things are passed away: the other, All things are become 
division.  new. In the former we are to examine what these old things bee: secondly, how they are passed away: and thirdly, what lessons and uses are to be made of this truth: likewise, in the latter member wee are to see what All things are meant, secondly, how they are become new, and lastly, what instructions for profit to be gathered.  
In Scripture I find, that old things are of three sorts. First, is the whole legal service, 
Old things of three kinds.  Priests and Priesthood, their garments, their Sacrifices and Sacraments,& all the leuiticall ceremonial worship given by Moses to the Iewes: yea, the very 
ceremonial law.  covenant of free salvation by Christ, clothed with these types, placed in ceremonies, and propounded in dark prophesies, is termed the old testament, by reason of time and vanity: because that for oldness it is vanished away, even as the darkness of the night doth pass and give place to the sun arising in the firmament: so the shadows of the Law did pass, when Christ the son of righteousness being dead and risen again, did sand forth his bright glorious light in the preaching of the gospel by the Apostles, whereas these old types being to die,& truly dead 
In morte Christi legalia terminantur.  at the death of Christ, the vail of the Temple then renting asunder, to declare that the time of their passing away was come: yet for the infirmities of believing Iewes, they were a certain time continued after the ascension of our Lord, because God would haue his own ordinances honourably butted, and the weakness of his people charitably tolerated, and born with, until they might bee established in the knowledge of their liberty by Christ Iesus.  
The old things of the second kind are 
Tribulations.  afflictions and miseries of this life, both such as bee common to the righteous and wicked, and such also as be proper to the godly, suffering for the testimony of Iesus. These tribulations, as sorrow, weeping, pain, crying, death, and such like are, revel. 21 5. called the first things, and their passing away is at the great and last day, when such evil shall wholly cease and be abolished to the faithful, from whose eyes all tears shall be wiped, and al things shall be come new unto them, a new jerusalem, a new name, new Sabbath, &c.  
The corruption of nature with all the wicked works of our flesh, are also by the spirit in the word called the old man, the old Adam, old leaven, and old things. These be name old, partly because they are now ancient, having been in the world ever since the fall of our first parents: 
original corruption and all the deeds of the flesh utique Testamentum vetus cum suis iustitiu carnis transijt,& nouum successit. Musc.  partly, because they are in the elect children of God before their new birth, who first are members of the first Adam and seruants of sin, ere they bee members of the second Adam, and made seruants of righteousness: albeit some interpreters will haue this text in part at least to bee meant of the ceremonial legal service& sacrifices, and of their passing and vanishing,( which may bee was aimed at by our Apostle) yet considering his scope, appears to be this, to set forth and extol the dignity of the new creature, and the regeneration of the chosen, by the power of the holy Ghost in the preaching of the gospel, was principally foreshowed in those titles of new heauens and new earth 
Cur in regno Christi sola creatura noua locum habeat vaticinio prophetico ostendit. Prophetae enim cum de regno Christi loquuntur, conferunt illud caelo novo et terrae novae vt Esa. 65.& 43. quibus vaticinijs conditio piorum in regno Christi in hac vita,& status rerum post judicium significatur Heming. Ea quae sunt vetustatus, qualia sunt peccata& sums ad peccandum. Caietan. Col. 3. 5.  whereunto Paul in this text doth allude: therefore I do expound these old things of our sinful nature, and the lusts thereof, which are said to be passed away in such as are new born, because the blindness of their understanding in things of God, and the perverseness of their will being chased and driven out of them, by the grace of Christ( as mists vanish at the breaking out of the sun) their mind and will are changed, the one enlightened to a clear distinct knowledge of God, the other bowed to the obedience of God: and albeit after this change, yet there is stil much ignorance remaining in the mind, error in the iudgement, forgetfulness in the memory, dullness and obstinacy in the heart and will, crookedness in the affections& manners, much oldness in the whole man; yet these things are said to bee passed away: partly, because the spirit hath begun to mortify these old things all our corrupt lusts, and daily proceedeth in this work, still somewhat reforming that oldness is left; and partly to teach both what at last shall bee due in every one of Gods children, and what is the mark they are to level at in all their life: namely, they ought to endeavour that these old things( even whatsoever sticks behind of the old man, of corrupt unregenerate nature) may pass a way and bee destoied: this then which he saith of old things passing away, it is one with that in Romans 6. 6. The old man is crucified, the body of sin is destroyed, the earthly members are mortified, as if he should say, they which once did obey sin in the lusts thereof, being under the dominion of sin, wholly addicted to do the will and fulfil the desires of sin, are now so altered by grace, as they do no more serve sin, but strive and labour hard the death of their lusts: Old things are passed away.  
Now we haue heard what be these old things, to wit, our corrupt lusts and vices, and why these are called old, and how they are passed away: to wit, the sinful desires and deeds of corrupt nature, are by little and little abolished in him, which 
Lessons to be learned.  is Christs by the mortification of the spirit: Wee are to collect some instructions from hence to our edification.  
This first part then of our Text thus opened, commends unto us a benefit common to all which belong to Christ: Secondly, a duty which they are bound unto by the obligation of that benefit: Thirdly, a strong motive unto that duty.  

Benefit.  The benefit is deliverance, not onely from legal rites and services, which had in them much labour of body, and required much cost of the purse: but from their natural corruptions, the guilt whereof as it passed from them by forgiveness, so the power and tyranny also begun to be destroyed by mortification: A benefit very great and exceeding precious, and the more precious, being peculiar unto the true members of Christ, who alone are partakers of it. That whereas all other men being in Adam children of wrath, and seruants of sin, they are still left in this fearful estate, sticking in the clefts of their corruption, living in bondage unto their lusts; when such as are in Christ, howsoever by the righteous iudgement of God they also were enthralsed to Satan, and under sins power; yet by the mercies of God, and the spirit of Christ Iesus, they are pulled out of that first sinful and woeful condition, that though they haue much oldness of sin still abiding in, and cleaving to their nature, yet not so as that they should be now as before their regeneration, dead in sins, seruants to sin, but they haue escaped as the condemnation and curse, so the rule and dominion of sin.  
Further, desire and proneness to sin is corrected, the strength of their corruption is abated and taken down, their corrupt lusts cannot led them captive as they were wont; beside the rebellious fierceness of their affections is tamed and meekened, the pride of their heart humbled, withall, their ignorant minds be enlightened, their erring judgements rectified, the sluggishness and dulness of nature to all goodness quickened: at a Word, their old things are passed away, they are now no more the members of old Adam, the lims of Satan, the vassals to corruption, the seruants of sin, the bondmen of lust, the children of wrath: this is the benefit. It deserves thankful acknowledgement& remembrance. The passing away of old legal ceremonies, in that Christians are freed from that burthemsome yoke of Moses law, is surely a great mercy, if men do rightly consider how cumbersome and how chargeable that kind of service was; but this mercy far exceeds, that our corrupt lusts are passed away, and wee freed from the deadly and damnable service thereof. The Apostle did thank God on behalf of the Romans for this benefit, Rom. 6. 16. Much more is every Christian bound to do it for himself. But from the 
duty.  consideration of the benefit, let us pass to the duty, which is this, that it must be the care and endeavour of every true christian throughout their whole life, to get their lusts and sinful desires restrained& subdued, till they be wholly extinct and utterly abolished: for our mortification is but in part, the holy spirit hath put into none an absolute power against sin, so as they should wholly bee without all motion to sin, this is a dangerous conceit leading to a deadly downfall: for in the best men sins are but passing away. Indeed, the Scripture saith we are dead to sin, Rom. 6. 2. and dead to the law, Rom. 7. 4. and the old man is destroyed, Rom. 6. 6. and that the Saints are free from sin, yea, that such as are born of God do no 
Rom. 6. 21. 1. John 3.  sin, as if by grace of new birth the godly were wholly quiter of their corruption of sin: whereas the intention of the spirit in speaking of mortification, as if it were already perfect; it is not only thereby to assure the faithful, that sin can never recover his former vigour and force which it had in their unregenerate state, it being as a serpent that is crushed in the head, yet wriggles and moves with his tail, or as a soldier that had got a mortal blow in his brain, yet is able to stir and thrust a little with his weapon, so it fareth with sin, even as with a man that lieth a dying, of whom we say he is dead, because he cannot live long, and with a day which draweth toward night, whereof we say it is passed away, because it hasteneth to an end, and shortly will bee passed: so the spirit affirmeth sins in the regenerate to bee dead and passed away, because they are so inchoatiuely in a beginning, and shall be so consummately& in perfection: But withall hereby is signified what mark the faithful must strive unto all their life time, namely, that by a continual and daily mortification and resistance of their lusts, they may at last be clean rid of thē: Hitherto tend those exhortations to such as haue the old man already killed, that 
Rom. 8. 13.  they should by the spirit mortify the deeds of the flesh, and should not walk after the flesh, but abstain from the lusts 
Rom. 8. 1. 1. Pet. 2. 12.  of the flesh, and such like; which insinuate two things: first, that some old things are still remaining vnpassed away, and secondly inform us all of our duty, which is, mightily to labour and fight against them, that they in the end may be utterly rooted out of our nature: for as the work of mortification is on Gods part done and finished by degrees, so on our part it is every hour and day, every week, every month, every year to bee set forward, now slaying one sin, now another, ever resisting them all: as an old rotten house is pulled down piece after piece, part after part, not all together, and a field or garden full of weeds, are purged and cleansed( as we see) one part after another: so there is a progress in the work of mortification, in which though something bee done daily and hourly, yet there will still bee work enough for all ones life long; yea though it were so long as Methushalems, or as from Adam until the last man shall stand vpon the earth; so hard a matter it is wholly to conquer the army of our lusts, and to drain out the ocean of our corrupt affections. Which as it attacks even the best Christians for the allowing so much of their short pilgrimage to things which profit not, neglecting this main work of the destruction of old things: and much more such as are wholly drowned in pleasures and profits of this world, never set themselves in earnest about this business, contenting themselves with outward profession and a civil life, suffering their afflictions& lusts, with full power to rule in them: So it admonisheth these latter betime, without further delay, and seriously without dalliance, to set vpon this work, studying to redeem the time, after the counsel of the holy Ghost; doing as they do, who having 
Col. 4. 4.  in harvest time, or in a faire time foreslowed the fore part of the day, therefore they double and increase their pains in the latter part of the day: and it advertiseth the former to quicken their care also and take time from other things which are vain, to bestow about this most needful and tough work; especially, considering that if it bee a hard labour to shake off but one sin, to leave one old fashion and custom, one old lust and affection,( as it is indeed, and such as travell in this work find it so) let them therefore well weigh, what time, and endeavour, what groans, prayers, watchings, fastings and continual strife it will require to purge out the old leaven, the whole lump of corruption and to master all unbridled desires. Blessed is the man which makes this his chief work, or rather his onely work, causing all other things which he doth privately, or publicly, in his calling or in his service of God, to help hereunto; also wisely observing and applying all the works of Gods mercy and iustice towards himself or others, vpon persons or people, and all the word of God for the promises, commandements, threatenings, rebukes, to this purpose, even for the beating down of that rebellious untamed flesh: which as it will not be brought under in short space, so they bee no few or weak means, that Christians haue need of that they may thoroughly mortify the works thereof, which is a thing that much behoves them.  
Princes who haue many Subiects at once in arms against them, as they are careful to appoint not every one, but an expert, valiant captain for subduing and vtetr extirpation of them, and to allow sufficient, both men, munition, and other means for suppressing them, so they are highly displeased if there shall lack endeavour in such as be trusted with the managing of their wars against their enemies: and reason too. Now let al men think vpon it, that howsoever the things( the vices and sins I mean) which are to be plucked up by the roots and destroyed, bee very many and haue the whole power of Satan to strengthen them against you; yet God having given you his spirit into your hearts to be your Leader, captain and general, and afforded you such plentiful and powerful means for the overcoming of them, as the light of his holy word, so many precepts, reproofs, exhortations, comminations, promises, and the light of your conscience: so many inward checks, motions,& suggestions: also the benefit of brotherly admonition, corrections, judgements diuers and dreadful, benefits and gifts spiritual and bodily, private and common, prayer, Sacraments, &c. I say, having afforded so many helps, if yet, his enemies, your sinful desires be not kept under and more and more slain, that he cannot but bee highly offended, and provoked, if not to the condemning and casting you out of his presence into everlasting ruin, yet to inflict heavy chastisements and dreadful strockes vpon you. Therefore let men bethink themselves and fall to their duty more diligently and carefully endeuering themselves to weaken& lessen their own corruptions, mightily setting themselves as against all and every one of them, yet more chiefly against such sins, as by their complexions, or their trades, or the condition of times, they are most disposed and given unto, which being taken down and mastered, other evils will sooner be prevailed against.  
And for a further motive to encourage you thus to do, let this be thought vpon, that the evil and vicious lusts which year to destroy, they are here called ( old things) which secretly and closely whetteth our stomacks against them, it being a thing usual and reasonable to cast away things which grow to be old.  
There are other innumerable and weighty motives, to hearten any man against his remaining sins, and to set him in a loathing of them; namely, because they are against the holy Law of God, and offend his infinite iustice, and deface his glorious image, and deserve temporal and eternal curses, and do defile the temple of the holy Ghost, are against our vow in baptism, do unfit us for his service; give matter of ioy to Satan, and of grief to our own soul, make Gods blessings to bee turned into curses, good things into evil, his ordinances to bee unfruitful to us, yea ourselves to be both unprofitable and abominable; and finally, were the proper causes of all that ignominy and torment which our blessed and innocent saviour felt incomprehensibly both in body and soul; yet amongst the rest, this is not the least, that therefore wee ought to abandon and put far from us, all wicked lusts; as wrath, anger, envy, pride, covetousness, hypocrisy, infidelity, ignorance, hatred, fornication, adultery, drunkenness, Idolatry, murder, heresy, and all such deeds of our corrupt narure, even because these are old things, such as through time are become putrefied and rotten, good for nothing but to pass away. Such old things as by continuance haue not lost their virtue and beauty but retain still their grace and goodness wee willingly retain; therefore we with good iudgement prefer old wine to new, and choose rather to trust to old friends then to new; but where things with the oldness haue lost both fashion and profitableness, we do worthily pass by them, therefore wee refuse old ruinous houses, we detest old meat which is kept till it corrupt, old garments wee cast away, either vpon dunghills or vpon beggars. Now our lust being old, and with their oldness being corrupt, nought and vicious, therefore as we deal with old rags, we do in a loathing of them hurl them from us; so we are by good reason much more to put off the old man, and with a detestation of them to suffer all old things to pass away: and it were to bee wished that with the old year these things might vanish and pass from every one of us, whatsoever oldness doth yet hang about vs.  
I therefore exhort tradesman which used to gain to themselves with the loss of others, selling bad ware for good, or bad and good together, all under the name of good, or whatsoever other sleights and deuiees there bee amongst them to draw commodity to themselves with the hurt of their neighbour, that having found mercy with God to see and dislike such courses and begun to leave them, if as yet they haue not thoroughly forsaken them, to let them pass away because they bee old things they savour of corruption. If any Officers of iustice, which in ministering of judge ment, haue been carried with respect of persons, or blinded with gain, if being public persons they haue neglected the common good, being too much addicted to their private, if any haue taken profit of mens sins, and sucked advantage out of iniquity( which the Scripture calls filthy lucre) and seeing their faults do purpose an amendment, let them endeavour it, more and departing from such practices, because they be old things which must pass away. If any Lawyers haue witting pleaded against truth; and when the cause was right in their knowledge, yet would set a good glass vpon it with faire words, studying for their own profit or credit, to put out the eyes of iustice, and they perceive this to be evil with a resolution to reform it, let them be constant in their purpose to bid adieu and give a flat farewell to such old things, whose end is to perish and pass away. If any young gentlemen doespend their precious time in vain employments, being like the Athenians, desiring to hear and to tell news, loving the plaie-house as well( if not better) then Gods house, and setting their heart vpon things which profit not, in stead of bestowing their time in study of the Scriptures, reading Chronicles, and Stories, to make themselves more serviceable to Common-wealth, and for government of their families: because these things are old, let them intend to leave them, making choice of their recreations and keeping a mediocrity in them both for time and actions, that they may become fit for the chief things. If any Gentlewoman and other women haue been wont to bestow more cost and labour vpon their mortal bodies for the adorning of them, then vpon their immortal souls for the decking of them with inward graces: and haue their eyes opened to see this to be a fruit of the old man, let them repent and turn unto God, whith all their heart. Finally, if any which be Ministers of the word haue not fulfilled their Ministry, but withdrawn the light of their example or doctrine from their flocks, either in substance or degree, sowing spiritual things sparing there where they liberally reap temporal, because all failings in duties are old things and comes of corruption, let them determine to set hand to plough and fall to the Lords work wisely, walking before their people in a perfect way. And generally, whosoever haue in their course of living hitherto held fast any corruption in respect of the profit, pleasure, or worship which followeth it: let all such shake it off, and give it a discharge: for it is certain that we cannot live in Christ, and yet walk after the flesh: Wee cannot haue part in Christ if wee nourish and keep old things. Wherefore let the wordling lay aside his covetousness and love of money: the malicious person let him renounce his hatred and desire of reuenge: let the proud person pull down his high conceit, casting away his peacocks feathers: and the wanton his filthy dalliances, and the liar his falsehood, the swearer his customable oaths and cursed blasphemies: let the drunkard abhor his excess in drinking, and as any haue served any lust, and obeyed any sin, let them( as they covet to haue any portion in the death of our Lord, or any praise in his Church,) deny themselves, whosoever haue set their course of life by the direction of the flesh, having no other guid of their way but sinful nature, no other end of their way, but to please other men and themselves, because all this is old let it be striven against till it bee passed clean away. Remember ye haue often been called vpon so to do, out of this place and others. Many warnings haue been given and yet there is too much oldness to bee seen amongst us: well look to it; for we know not whether ever the Lord will vouchsafe to warn any more, whether we shall haue any space of amendment further granted us, or if God do give us both time and admonition; yet if wee still stop our ears, it will be just with God to shut his ears against us, that as we refused his call, so when the hour of our iudgement comes he will refuse to hear when wee call; Thus much of the first part of our text. Old things are passed away: it followeth.  
Behold all things are become new.] Herein we are first to declare the words, that the meaning may appear, and thence to derive instructions for use. By Things, some understand the things of Gods worship, all which are become new, inasmuch as( Christ being exhibited and offered) the old Testament, which was in ceremonies fading and passing away, the Testament became new, the Sacraments new, the Church new, the religion& doctrinenew,( as touching the form and manner being more plain and clear) the ministry new, all things became new in 

2. Part. In eo qui est Christi omnia noua Junius. Hortatur Apostolus us omnes sedulo studeant in nouitate vitae ardonlissime servire deo, siquidem vere volunt esse christiani.  
Illyricus in Glossa. Non creaturas intelligit, said quae in creaturis qualitates. Iunius.   the service of God. But fithence, as we said before, the Apostle speaks of persons which are in Christ, and be through his spirit renewed, and his main drift is to extol new nesse of life and to exhort to it, therefore by [ things] here we understand our souls and bodies; the powers of the one, and the organs of the other; not as they be creatures made of God, or substances created( for these remain the same unaltered) but the qualities which be is these creatures, as blindness in the understanding, error in the iudgement, forgetfulness in the memory, peruesenesse in the will and affections, obliquity and disobedience in actions, corruption in the whole man. Of these [ things] the Apostle saith, They are become new, that is, he which is in Christ is renewed as touching these things, there is powred into his blind understanding, a new light of knowledge, whereby he knoweth the things of God, sufficiently, particularly and clearly; his iudgement is renewed being enabled to discern truth from errors, his memory renewed and made strong, both to call good things to mind, and to keep them in mind till occasion be to use them: his will renewed, of perverse and stubborn, become flexible: his affections renewed, being now set vpon things godly and heavenly, which before were set vpon evil works: his members renewed, and of the weapons of uncleanness and iniquity, are become weapons of righteousness and holinesse. Finally, his conversation and life renewed, there being begot in him new thoughts, new 

Ecce status novi Testamenti, secundum quem internus noster bomo renouari diciour.  
Caietanus. Noua facta sunt omnia, i. is qui est in Christore novatus est per omnia. Iunius de Trinitate.   purposes, new desires and motions, new counsels, new words, new works; of covetous, fierce, proud, ambitious, envious, unchaste, intemperate, foolish, he is become liberal, mild, humble, modest, charitable, chast, sober, grave and wise. Thus are all things become new, whiles the elect of God in his regeneration is renewed throughout( though not perfectly) yet in every part and power of soul and body. There is a change and happy alteration wrought, both within and without, in the soul and body, in the mind, and manners: as all was corrupted by sin, even the noblest parts, our understanding and reason being poisoned with ignorance& error, in matters of salvation; at a word, as all was averted& turned from God, nothing being whole from top to to( as we say:) so in regeneration there is wrought a total change by grace of new birth, every faithful person being sanctified throughout, his spirit, soul and body and all parts of his behaviour reformed, so as he can begin to please God in every duty commanded him in the law and to forsake every sin forbidden him therein. This is( in part) that new heaven and new earth prophesied of by Esai 65. This is that new heart and new spirit, which by 
Esay 65. Ezek. 11. 19.  Ezekiel is promised, this is the new man and new creature, which our Apostle speaks of. Where this doubt is to bee removed, how a Christian may bee called a new creature after his conversion, and all things in him said to be new, seing there remains in every regenerate person much oldness, and in some more old then new, more evil then good. If the Apostle Paul a man so greatly renewed, yet did feel in himself flesh and spirit, a law in his members rebelling against the law of his mind; yea so much flesh and corruption, as he confesseth he was sold under sin, and the good he would do he could not, but did the evil he would not; so serving God in the mind, as in his members he served sin, yea and complained, wretch and miserable man that I am, who shall free me, &c. How then fareth it with others, who come many degrees short of Paul in the grace of new birth? To this I answer, it is very true, that such as are most renewed in this life, their old things are but passing away, not passed already( saving in sort as ye haue heard) and their newness 
Facta sunt omnia noua hic quidem in choatine dum intenus homo renouatur demum autem consummata. Caieta.  is but a renewing, an act which continueth all their life long: so done, as it is still adoing, there being no man living, can say his heart is clean, he can live without sin: for it is with every regenerate person, as with the air at the dawning of the day, when there is in the air darkness thorough out, and light thorough out in every part of the air,& as in a cup of wine ming lead with water, which is not half water, half wine, but wholly wine and wholly water; so it fareth with the children of God, after new birth, sin and righteousness, grace and corruption, mingled together in the whole man, a regenerate man being both old and new at once, not half old, half new, but old thorough out, and new thorough out: yet he is in the phrase of Scripture called not old, but new. The denomination or name being given of that which is most excellent in him, as a Noble man, who is bailiff of Westminster, and Lord Treasurer of England, 
Denominatio qui praestantiorem partem.  he hath his appellation and title of the more worthy office, and a man which consists of body and soul, he is name by that part which is the better. Therefore we use to say, Lazarus is in Abrahams bosom, and Abraham is in heaven, because the soul is there: so it is here, that new quality of holiness given in regeneration( which succeeds that old corruption of sin) it being the more eminent thing, and of greatest value,( though it be less in quality) yet the name is given to a man sanctified, according thereunto. For an elect person after his conversion, is never termed as before, a sinner, the old man, an enemy to God, ungodly, unless when he humbleth himself before the throne of grace, in a voluntary confession of guilt( as the Publican, God be merciful to me a sinner) but be called saints, righteous, good, holy, godly,& new creatures, as here. The words being thus explained, we are to pass unto observations.  
Three things are to bee observed for 
The benefit of a blessed change.  our instruction in this latter part of the sentence. The first is the benefit of a blessed change wrought in all Gods elect, from oldness unto newness, from corruption unto grace. There is nothing besides God himself, but it is subject to change; there is a change in the weather, from faire to foul, and from foul again to faire: from tempest to calm, and from calm to tempest: in the sea by ebbing& flowing: in the sky, it being sometimes cloudy, sometimes brightsome and clear: in mens bodies from strength to weakness, from health to sickness, and contrariwise: in mens ages there is a change, whiles we pass from infancy to childhood, from childhood to youth, from youth to middle age, from middle age to dotage, and from thence to the grave: also in mens estates, some of rich being suddenly made poor, and of poor being suddenly made rich: some raised from the dunghill to sit in the throne with Princes, others cast down from their seats to lye in the dust with beggars: in kingdoms and common wealths there is a change too, of Princes, of laws, of governments: there is a change of seasons and times, winter turned into summer, and summer again turned into winter, the day giuing place unto the night, and the night unto the day: the old year passing, and the new year succeeding: finally, the whole world shall bee changed even as a garment, so shal God change thē, heaven and earth,& there shall bee new heauens& new earth. And as in all things created there is a change, so the elect of God in respect of their spiritual estate, do meet with sundry changes: first, they were changed from innocency unto corruption, being made righteous and blessed in Adam by creation, through his fall they became sinners, serving diuers lusts and pleasures,& children of Gods wrath, obnoxions to his iudgement. Secondly, they are changed by the spirit of Christ, from sin and misery, unto righteousness and life, their iniquity being forgiven them as touching the guilt and condemnation, and being corrected and cured as touching the power and dominion of sin: they haue Gods image of righteousness and true holinesse restored unto them, and another and new nature as it were, being created in them: they begin to know God& put confidence in him, as in a loving father, they vnfainedly love him, and his word and his children, they seriously fear him, and walk in his commandements, leading a pure and vnblameable life, as becomes new creatures.  
After this change there followeth another, which is a change from grace to glory, from unperfit sanctification to perfect glorification, when all oldness being utterly done away, all things shall be come absolutely new. In these changes the reprobate partake with the elect in the first onely: for being made righteous in Adam by his disobedience, they were made sinners and accursed. Thus they change once from the better to the worse, but after that, they never make more changes; as the Psalmist saith of al the wicked, that they know no change, they stick still in the corruption of their nature, in the clefts of their sin, growing still vpon the rotten stock of old Adam, being still dead in trespasses and sins, walking after the flesh, and bringing forth fruit to death. True it is, that many reprobates that live in the Church, especially under a sound and constant ministery, they haue a certain change wrought in thē, being before ignorant and profane; they receive the truth taught them into their minds, they aclowledge the truth which they do understand: they ioy in it, they forsake the filthiness of the world; they cleave to good ministers, they show love to their persons and doctrines, they show a liking to good things and good men, they amend many things in themselves, they call vpon others for reformation of life: finally, their house is swept and garnished( as the Scripture saith) and yet this change it is without change, their old things are not passed away, all things are not become new in them: it fareth with them as with men who being much in the sun, they are by the continual shine and heat thereof, somewhat discoloured and of a tauned hue, but not pure and perfect black: so it is with many professors, because the son of righteousness Christ Iesus, in the beams of his gospel, hath long shined vpon them, therefore they are altered and changed from that they were, not with a thorough and effectual change, but with a light and slight change. Hence it is, that in the good things, which they do, being not lead by the spirit, they haue not faith for the ground of their actions, nor the word of God for their rule, nor Gods glory for their mark: their works proceed not from a good conscience, a pure heart, and faith unfeigned, but from self-love, out of a desire to please themselves and others, and to gain credit amongst men, or to avoid worldly shane, or for reward sake from God, or such like sinister respects. Likewise, whereas they forsake and leave many of their sins, it is not because they hate and abhor sins, as they be the offences of a good God, the breaches of his just laws, and the causes of his sons bitter death: but it is either the fear of judgements from God, or their respect of reputation from men, keeps them from running into such excess of riot as other men do: It faring with them as it doth with a field or garden, where the tops of the weedes are nipped off, and the roots left sticking in the ground: or as it doth with a running brook, where the stream is damd and dried up, but the spring head is not stopped and dammed; and therfore in those fields the weeds will rise up as fast as before,& in those brooks the channel will bee as full of water as afore: so it fareth with these men, they haue external piety, and labour to suppress the outward act of sin, being free from unhonest words& deeds; but the roote of sin is not mortified and killed, the affections of the flesh are not mortified and crucified, the heart was never framed to sound faith& love: therefore in process of time, they do fall from their righteousness, and return with the dog to their vomit, and with the sow to their wallowing in the mire, their latter end being made worse then the first.  
Seeing then this blessed change which is by the grace of new birth, is proper to the elect, and is no where found, but in them which are become one with Christ: it is therfore no hard thing by this change to judge of our election in Christ, and of our vocation to him. whosoever they be, which do find in themselves the strength of sin broken, and having still corruption in them, are yet delivered from the tyranny of it, not obeying sin in the lusts thereof, but hating and striving against those sinful affections and ways, which they were wont to embrace and follow: also loving and practising those dueties of christianity,& of their particular callings which they were wont to loathe, or to do for fashion sake onely, studying to please God in one duty, as well as in another, leaving one sin as well as another, and finally, accounting this the chief honour of a christian, to deny himself, to mortify his lusts, and to live unto God, esteeming all other things which are without renewing in Christ, whether it be riches, honour, learning, eloquence, birth, nobility, to bee no better then loss and dung: these who are thus reformed, haue an evidence which cannot deceive them, that they are in Christ, his very true members, sons, and daughters of God, and heires of heaven, because they are new creatures: for to be in Christ and to be a new creature, are ( termini conuertibiles) terms which mutually and reciprocally are affirmed one of the other: for as he that is in Christ is a new creature, so he that is become a new creature is in Christ, he that is a true Christian, is new born; and whosoever is new born, is a true Christian: contrariwise, if no new creature, then as yet no true Christian. This is infallible& most certain.  
having thus far spoken of the 
Duty.  benefit, in the next place wee are to consider of a duty which is taught us from this latter part of the sentence, namely this, that such as are effectually renewed and changed, being but vnperfitly renewed, are bound therefore to profit daily, and grow in newness of life, increasing from knowledge to knowledge, from grace to grace, from strength to strength, till they become wholly new. As in other things, there is an increase and growth, young plants become tall trees; fruits, as figs, grapes, being at first little they wax till they come to their due ripeness& bigness; Lambs grow till they bee sheep, calves till they be oxen, and infants till they be men: so in Christianity there must be a progress from one measure of holinesse, of wisdom, of love, of fear, of obedience unto another, until we become perfect, without spot or wrinkle, or any such thing.  
They therefore which think they may be Christians and stand still at one stay, deceive themselves. For in our Christian profession if we be not proficients, we be deficients, we go backward except wee go forward: all our graces are but shadows of graces, except they continue and increase: and our obedience is but counterfeit, except it daily grow better and stronger: If we be true Christians it will be with us, as it was with Christ our head, who grew as in stature, so in wisdom& in grace. What numbers of men do beguile themselves, whiles looking vpon other men, whom they see to bee more ignorant and less reformed then themselves, they are straightway persuaded that they are in good case because they be better then others be? whereas in truth they are never in good case, nor in the estate of true Christians, till they mightily strive to exceed themselves, labouring to live better to day then we did yesterday, to do more good this year then we did last year, and as wee increase in yeeres to increase in wisdom and goodness, giuing all diligence hereunto, so 
1. Pet. 1. 5. 6.  to join unto our faith, virtue; unto virtue, knowledge; unto knowledge, temperance; unto temperance, patience; unto patience, godliness, &c. That these things may both be and abound in vs.  
Lastly, for our better encouragement to 
motive to exercise& increase in godliness.  pursue and follow after these virtues, wee are to consider that these are the things which our text calleth [ New.] New things we know are as a Load-stone to draw our love toward them. Mans nature is desirous of new things, and mans reason prefers things that are new; and the heart of a man renewed must the rather embrace and exercise righteousness and holy words and works, because they are new things, being works of the new man, and the way wherein wee are to walk unto the new jerusalem which is above.  
Many and weighty bee the motives, which may put heart into all Christians, continually to study how to please God more and more, and to live better and better: as first, that it is the will and commandement of God that wee should so do. Also it greatly tendeth to the glory of his name, to the honour and credite of the gospel and of our profession, to the testifying of our faith, to the sealing up of our election, to the comforting and confirming of the godly brethren, to the confounding and grieving of Satan and the leek. Finally, Gods benefits private and public, his works of iustice in corrections and punishments, our vows and promises, secret and open; the fear of hell, the hope of heaven, the love of the Father, the grace of the son, the communion and comfort of the spirit; all and every one of these are so many obligations and bonds to tie and bind us to bring forth the fruits of new obedience more plentifully: yet this is not the least inducement hereunto, even the title of new things, which is by the holy spirit put vpon these fruits, to admonish and excite us that as in other matters we love and like newness, as new houses, new furniture, new vestments, new vessels, new books, new plate, &c. so we should provoke ourselves to affect above all things to love a new heart, a new spirit, a new life and conversation. judge you how vnsuteable it is that all things about you being new, yourselves onely should not be new? that wee should be pleased to haue our face, our hands new washed, our hat, our gown new, our band, our shirt our shoes new, and yet our heart and our manners still to remain old? To conclude therefore, let this text, and let this title and time admonish you to put on the new man, to be renewed in the spirit of your mind, resolving herein to do otherwise then ye were wont to do, which is to say, when the new year comes about, yet still to like and to keep your old fashions and customs, your old courses and conconditions, to bee the same that ye had been, to go from Sermon to dinner, and having well eat and drunk, to fall to play and sport, and then to return to your old steps wherein ye walked in the year before, as though ye were already become so good as ye could not be made better, as if ye did release onely old things, and that new things were out of taste with you. My brethren, this would not be so; and that it may not be so, let us pray God, with the new year to give us new hearts, and new mindes, and such measure of his grace, that we may endeavour to do more duties and better duties then ever wee haue done. For Christianity is like a great building wherein a man must proceed by degrees: first, to lay the foundation, then to rear the walls, afterward to set up the roof, and lastly, to trim it. Such a building as is stately and large, it may be begun this year and not ended in seven yeeres following. We say in our common proverb, that Rome was not built in a day: so I may say of Christianity, it is a work which will ask much time and great labour: for besides the daily decay and wracks which we suffer by the malice of Satan, corruptions of our own hearts, and of the times which are continually to bee made up and repaired by renewed repentance; there is also a great deal of work behind, much wanting of perfection, much oldness to be corrected and cast off, and much newness to be followed and striven unto, and therefore all prayer, care, endeavour watching and whatsoever else wee may do, will bee found little enough to bring our building to perfectness. Yet we haue but a little time remaining, the number and term of life our draws to a period a place; so much the more heed and diligence is to be given and used, that our remnant daies which are to come bee rightely employed to the best furtherance of ourselves in holinesse of life: especially knowing that our labour in the Lord shall not bee in vain. For there is a crown of immortal glory laid up in the heauens for all which strive hard toward the mark. To which he bring us which made us, for his merit that redeemed us, through the leading of that spirit which sanctifies us, the Father, son, and Spirit: to whom bee all parise and honour, both now and forever hereafter. Amen.  
FINIS.   

A SERMON OF THE spiritual Combat, between the two laws of sin, and of a mind renewed by grace: OR, OF THE STRIFE between the flesh and the Spirit, preached in S. Georges in Canterbury, Aug. 8. 1609.   

TO THE TWO right virtuous and Christian Gentlewomen, his worshipful friends, mistress Anne Paramor and mistress Mercy Breet.  
WHen I had finished this short Sermon, touching the spiritual combat, between grace and remaining sin, amongst all my Christian friends, I thought of you two as fittest, in whose name I might publish it to the world. For I called to mind how you had been exercised in this battle, between the flesh and the spirit, between grace and corruption: Though all your daies haue been daies of peace outwardly, yet ye haue abid a great fight of afflictions within: as Rebecca selt a strife in her womb, the two twins struggling together: so you haue felt in the womb of your heart a bitter and tough combat between the old man and the new.  
There be a great number of Christians in the world very like those Israelites whom wee red of in Iudges 3. That they knew not all the warres of Canaan: I say likewise, of innumerable gospelers, they be utterly unacquainted with all the warres of Christians, being at a league with iniquity and hell, they never strooke stroke against sin and satan, but full many for them. It is far otherwise with you: For even as it is said of david, that he was a man of war and did fight the Lords battles: so( though ye be a pair of weak women) yet your hands haue been taught to war and your fingers to fight; you haue and that valiantly fought, and still do fight the Lords battle against the whole host of your sins, under your captain and general Christ Iesus, who as once in himself, so now in you( as in all other his members) is still more then a conqueror over the power of Satan and sin. david prospered not better in his warres, then you haue done in yours, through the power of Christs might. herein yet are ye unlike to that godly King, that his warres hindered him so as he could not build a Temple to the Lord: this work required times of peace, and a man free from such distractions as accompany warres. But in the midst of your bickerings and hot skirmishes you haue had the mercy from God to build him a Temple, even a spiritual house, your bodies and souls, being the habitations for his honour to dwell in, where he maketh his mansion by his spirit which is in you, and delighteth to rest there, enabling you to endure the combat with your soule-enemies, furnishing you with that compleate harness, instructing you to the right use of your weapons, framing your hearts graciously to repentance vpon fals and wounds received in the fight, raising you up and renewing your strength and courage daily. And finally making you fruitful in every good work to the praise of his own name; of whom it is ye haue both the will and the dead, both means to do much good, and a mind to employ your talent to the best advantage for your Lord. give God the glory,& hold on in your course, working out your salvation in fear and trembling; so being humbled and made afraid by sight of your inbred corruption and great infirmities, as that ye look up to Christ with the eye of faith, and in confidence of his might bee bold and courageous. Finally, fructify in all good works, as trees planted by the Riuers of water, do bring forth mature and seasonable fruit, and as they who be planted in the house of God, still flourish like a green olive, and bring forth more fruit in your age, standing firm and vnremoueable as Cedars of Libanon, knowing that your work in the Lord shall not be in vain. To whose protection I commit you.  
Yours in all duty, T. W.   

A SERMON OF the spiritual Combat.  Rom. 7. 22. 23. 22 For I delight in the Law of God concerning the inner man. 23 But I see another law in my members rebelling against the law of my mind,& leading me captive unto the law of sin. 
THe third part of this Chapter beginning at the 14 verse, containeth a description of the spiritual combat, which is in every regenerate man, set forth in the person of Paul himself, who in the verses before our text, hath propounded and acknowledged these things. First, that he was sold under sin: that is to say, that 
Verse 14.  he was in part subject unto sin. Secondly, for proof of this, he hath affirmed two things: first, that the desire of his heart was to do that good which the law requires, which he expresseth in these 
v. 15.  terms, He would do good, he would not do evil, he consented to the law that it was good, to will was present with him. 
v. 16.  Secondly he affirmeth, that he was so hindered by sin, that he could not do his own will and mind: this he expresseth in these terms, He did the evil which he hated, evil was present with him, and sin 
ver. 14.  dwelled in him. Next the Apostle openeth his matter by a distinction, which is this: 
ver. 21. ver. 20. ver. 17.  so far as he was renewed, he willed the thing that was good, but so far as he was unrenewed, he willed that which was evil.  
Now in this present text we haue a further explication of this spiritual conflict, which 
Ver. 22. 23. Coherence.  is more fully and plainly delivered; for in the 22 verse he saith, that his inward man delighted in the law of God, which is more then to will that which is good, for it is to will it with a great and fervent pleasure in it, and in the Law which commanded it. again, he saith, the law of his members rebelles, &c. Which is more then to will and to do evil: for it is as much as to will and do evil with a strife, to bring the whole man under the government of sin, so as this text containeth two parts.  

division.  1 First, the oblectation or delight, which a renewed mind taketh in the law of God, rightly understood.  
2 Secondly, the reluctation and fight which sin maketh against the government of the spirit in the mind of a renewed man.  
I delight in the Law of God] The 
Exposition.  words are first to be expounded, then the doctrine to be gathered and applied. [ In the Law] By the Law he understandeth the 
Law.  moral Law or ten commandements, which revealeth the will of God touching dueties to be done to God, to ourself& our neighbour, as appeareth by this reason; because unto this law he opposeth the law of his members, and the law of sin, which is most opposite and contrary unto the moral law. again, the instance in the 7 verse of this Chapter taken out of the moral law, and that testimony given to the law, that it is spiritual, ver. 14. proveth that in our text, and throughout this Chapter he speaketh of the moral law.  
By the inward man, some infected with heresy, and some of weak capacity, understand onely that part of our soul which is rational, called the mind, or the understanding: whereas by the inward man in the phrase of the Apostle, is signified the whole man, even whatsoever is within him, or without him, his mind, his will, his flesh or body, so far forth as they are renewed by grace: and so much as is not renewed either in soul or in body, in Pauls language, is termed the outward man. And this is to be noted in this argument of sanctification, that in the style of Scripture, the terms, the terms, the old man, sin, the flesh, the outward man, the law of sin, the body of sin, the body of death, are equivalent and import one thing, that is, all that which in the child of God is unregenerate. Likewise these words, spirit, grace, new man, the law of the mind, inner man, are synonyma, and do signify so much as is regenerate either in the soul or body.  
The reason why the regenerate man is called the inward man, is because his pleasure is placed in forgiveness of sins, righteousness, holiness, and other spiritual graces and blessings, which are inward things, hidden from the men of this world: and the reason why that which is unregenerate is called the outward man, it is because it altogether taketh pleasure in riches, pleasures, honours, goodly shewes, and such other things, as be outward, 
sin.  sensible and earthly. look how much our delight is these in things, so far, and so much we are carnal and outward.  
Now then when the Apostle saith he delighted in the law of God in the inward man, it carrieth this sense, that he did with cheerfulness in his soul and body, and the answers thereof, both know and practise the will of God declared in his moral law, according to the measure of grace given him.  
This verse then affordeth us a mark of a regenerate person, which is this, that the law of God, though it discover his sins, and denounce judgements against them, and enjoin him much work full of labour and difficulty; yet it is very delightful unto him, and his heart taketh great pleasure in it. The law to an unregenerate man is hateful, because it uttereth and threateneth those sins which he loues, and commandeth such dueties which he hates: but a person regenerate which hath begun to hate his sins, and to love godliness, doth rejoice and delight in the law, not onely because it sheweth him the good way, but even in this very respect, that it doth reveal and rebuk his sins, that he may bee driven unto Christ to lay faster hold on him.  
The proofs of this must bee fetched 
Scripture.  from the testimony of Scripture,& from reason grounded vpon Scripture, and lastly, from experience of persons regenerate. In the first Epistle of John 4 it is thus written, They that be of God hear Gods word. In the gospel of John 10. My sheep hear my voice, saith Christ, that is to say, willingly they hear it with delight in it, and love to it: for thus the sheep hear the whistle, and call of their shepherd.  
Great reason haue the children of God 
Reason.  thus to be affencted towards Gods word: for the word even of the law, though it be not the seed whereof they are begotten; yet it is that sincere milk whereby they are nourished up, as 2 Pet. 2. 1. They haue reason therefore to take delight in it, as young children in the suck of their mothers breast. again, the law, though it be not that light which enlightens their eyes to see Christ, yet it is a light to direct their steps, and a lantern to guide the feet of such as be already come unto Christ: and therefore it is delightful to them as natural light is to the bodily eye, of him especially who hath long been detained in darkness.  
moreover, if natural men be delighted with goodly pictures, well and artificially drawn, no marvel, if the spiritual man bee delighted with the law, which is a most absolute image and portraiture of a righteous and just person: yea the law, it is the very image of God himself, and as a glass wherein his perfect iustice is to be seen: Besides, there is cause enough to delight in the law, in as much as though it teach not the means how to be saved; yet it doth chalk out the true way wherein they are to walk which shall be saved: It is the rule of a good life, though it bee not the cause of eternal life, albeit it doth not give us faith and remission of sins; yet by giuing us a fuller and clearer insight into our several sins and wants, that wee may the better perceive what need we haue of Christ, how much we are beholden unto him, and stirred up more earnestly to beg the benefit of his grace, as well for reformation as for remission, even this were sufficient reason to move all godly persons to take great delight in it; yea, if there were no more in it but this, that it was the schoolmaster that displed them, and drove them to Christ. 
Experience.  If we will now harken unto experience, it will tell us how much the godly in all times haue been delighted with the law of God ieremy the Prophet he saith: Thy word O Lord, it is my ioy. The Prophet david, as if he had lacked words to express his love and delight in Gods law, saith, O how do I love thy statutes, how dear are thy testimonies unto me. Psal. 119. It will be worth our consideration to mark by what similitudes his delight in the Law of God is declared unto us: They are dearer to me( saith he) then thousands of gold or silver, Psal. 119. more to bee desired then gold, yea then much fine gold, sweeter also then hony and the hony comb, Psal. 19. 10. It is known that great is the pleasure that our taste and palate findeth in the hony and the comb, and that it is no small delight that the worlding taketh in seeing and fingering his gold, especially when it is of the finest; yet such and so exceeding great is the delight and pleasure which godly david took in Gods Law; which he accounted as his heritage and portion for ever. Psal. 119. Grounds and farms if they come unto us by inheritance from our parents, give us not a little delight and contentment. Now Gods children they are so delighted with the law, as if a great portion or heritage had befallen them. again, I delight in thy law, as one that findeth a great spoil( saith the Prophet:) another similitude taken from Souldiers, who after victory obtained, divide the spoil with ioy, especially if it be a great spoil and a rich one. And as it was with david the father, so it was with Salomon his son: for they both had the same spirit of grace, working in them the like delight in Gods law: for as appeareth by his book of proverbs, it was neither silver nor gold nor pearl, nor precious ston, nor ought else whatsoever mans heart could desire, that he valued and loved as he did the wisdom of Gods law: and to be short, we haue blessed Paul the pattern of a regenerate man, protesting 
Rom. 7. 13. 14.  his consent to the law,& his delight in it, as in a thing that is good, holy,& just. Now that which Peter saith of faith in the gospel, that all believers haue the like precious faith, that may truly be affirmed of delight in Gods law, that all the regenerate haue like ioy in it. Like delight( I say) not equal delight, of such quality, though not so much in quantity; the spirit of regeneration framing the hearts of all the faithful to delight truly in the law of God, though not so fervently one as another. And if the godly are delighted with the law, how much trow you are they delighted with the gospel? if their delight be such in the word of commandement, what is their delight in the word of promise? if they take pleasure in the word that rebukes sin, what may be the pleasure( think you) that they take in the word that forgiveth sin? if the precept bee ioious to us which inioines us work, how joyful is the doctrine which offereth grace? when there is that sweetness in the law, which can bring us no further then to see the need wee haue of Christ by opening to us our sin and misery; how hony-sweete is the gospel which is the power of God to salvation, to all that beleeue? If the glass please us which shows us our spots and shane; oh how will that mirror please us that transforms us into that image of God from glory to glory, as by the spirit of Christ! O how comfortable is the salve and medicine that heals the wound of conscience, when the instrument that openeth and makes us to see& feel the wounds, proves so delightful  
Finally, how should not the tidings of peace and good things breed gladness, when the word of fear and terror makes glad the inward man of Gods children? From this delight which the 
The delight also in Ministers for the word sake. A description of a true Minister.  regenerate haue in the whole word of God, springeth the delight which they haue in the Ministers and interpreters of that word, which labour in the word and doctrine, and like faithful and wise Stewards give to every one in the family their portion of meat in due season, milk to babes, strong meat to such as haue their senses exercised in the word, taking care of the whole flock, feeding it not by constraint, but of a ready mind, liking better of the work and duty, then of the benefit and dignity of the ministry. O how beautiful are the very feet of such, to all such as love the Lord Iesus, and his word in sincerity. A mans eye is a dear and precious part, yet would the Galatians( as infirm and weak as they were) haue plucked out their very eyes and haue given them to Paul that begot them in the word, yea they esteemed of him even as of the Angel of God, even as of Christ Iesus. The precious life of man is more worth then all the comforts of life, yet such was the delight and love which Priscilla and Aquila bare the same Apostle, as for his life they would haue spent and lost their own. Rom. 16. 4. What should I speak of the Christians at Damascus and at Philippi, how willingly they partend from their goods and hazarded themselves for their teachers, Act. 9. Phil. 1. And as the Ministers of God for the word sake, so for the same cause Gods Sabbath is delightful and dear to Gods children, they long for it before it comes, and they cheer vpon it in their hearts, when 
They delight in Gods Sabbath.  it doth approach, and sanctify it with some measure of alacrity and comfort when it is come. The men of this world haue not more ioy and gladness in the daies of their vintage and harvest, then Gods children haue in the Lords day. we may take a scantling of their delight and comfort which they haue in frequenting the Lords house on the Sabbath, by the exceeding greatness of their grief and heaviness, which they conceive because of their restraint from it, Psalm. 42. This cost david many a salt and bitter tear, as on the other side, 
use of this doctrine.  his freedom to come into the Lords house vpon the Sabathes, filled his heart with ioy and his mouth with laughter, Ps. 122. how did I rejoice when they said unto me, Come let us go unto the house of the Lord. These things being so, that the spirit of regeneration where it is given, engendereth such a delight in the Law the word of obedience, and in the gospel the word of faith, in Pastours and Teachers, the ministers of this word in the Sabathes and assemblies, when and where this word soundeth; then what audience haue wee, what a sure roken and witness is it of our regeneration that we are born anew by the spirit of God, when we can find our hearts delighting& rejoicing themselves as men are cheered at a feast: in the doctrine of godliness contained in the Law and Gospel; that as worldly men are moved to delight in the presence and possession of earthly profits, silver, Gold, Lands, Houses, Credit, and worship, and such like outward things, so wee counting these things as they are mere vanities, can fix our delight and comfort in such inward spiritual graces as bee offered and convyed unto us by the blessed word of our God and the holy ministry thereof. Oh thrice blessedness, the soul can delight itself in these things.  
But peradventure, some will be ready to object and say, that this can be no such 
objection against former doctrine.  certainty of our regeneration, seeing it is written of those that are likened unto evil ground, and fall away in temptation, Mat. 13. That they receive the word with ioy. There bee also diuers examples in Scripture, both of hypocrites and wicked men which haue shewed their delight and reverence to the Word and Ministers thereof, it is written of Herod, that he reverenced John& hard him gladly, Mark. 6. of Simon Magus that he did beleeue and cleave unto Phillip, acts 8. and if Iudas had not shewed some delight in Christ, in his doctrine, in his miracles he could not haue held the reputation of an Apostle so long. Finally, do wee hearers not see our Churches replenished with hearers of all sorts both bad and good, showing their delight& love to the word, and therefore it should seem to be no such great matter to delight in the word?  
It is very true that great is the likeness 

Reply and answer.  
Let al readers consider it.   between the hypocrite and the true child of God in this matter of rejoicing in his word, and so great, as it is not easy to discern it, many haue been deceived about it. Thinking that they had the ioy of a faithful man, when they were not gone one inch, no, not a hair breadth beyond the delight of an hypocrite. Yet a manifest difference there is, and it will be our wisdom to learn and observe it: difference there is, 1 in the measure of their delight, 2 in the matter, 
Measure of delight.  3 in the nature 4 and in the effects. As touching the measure, no hypocrite is able to say that he delights in the law as one that finds a posy, or that it is sweeter to him then hony, dearer then silver or gold, loved as his heritage; whereas there is none of the children of God that delights in these external and worldly things, as they do in Gods word, Ministers, and Sabath: for though all regenerate persons haue not one measure of delight, as they haue not of knowledge and faith, yet in the meanest Christian it is so great as it exceeds and drowns his delights in worldly things being heartily sorry their delight is so small, striving to attain the best measure.  
For the matter of their delight: the godly mans delight it is in the law, and in 
Matter of delight.  the gospel, so is not the delight of the hypocrite: he cannot be truly said to delight in the Law, or gospel, or in the word of God. It cannot be denied, but the hypocrite vpon the hearing of the word, of law and gospel, being enlightened to know the doctrine, he taketh delight in this knowledge, it is a pleasure to him to understand such things as the word propounds, and the things which are understood being new, and strange, as also sundry and diuers, this variety and novelty of the matters which he knows by the ministry of the word is the ground of all his delight and not the word itself, as it is Gods word given to declare Gods will for our duty and salvation, as appeareth in this, that the same word which he delighteth in, when it instructeth and teacheth him, and when it promiseth comfort and good things to him; it is hated and detested of him when it detecteth privy corruptions and rebuketh them, as it is to bee seen in Herod, and in Iudas, who abhorred that word that laid open and blamed their secret lust: and of all hyhocrits, that is true which Christ saith, that they hate the light, because their works be evil, joh. 2. Now the child of God hath his delight in the law and in the whole word, so as whether it comforteth, or teach, or exhort, or threaten, or reprove, it is stil sweet and pleasant to him. howsoever the child of God in the strength of a corruption 
Psal. 141. 5  raging, or fit of a temptation deceiving him, he may show some mislike of rebukes, yet when he comes to himself such as reproveth him shall at last find more favour, then he that flattereth him with his lips.  
The third difference is in the nature 
Nature and kind of delight.  and kind of delight: for albeit each delight, that of the hypocrite, as well as that of the godly proceed from the spirit of God: yet so, as the hypocrites delight which he hath in the word, it comes from a general enlightening and common grace of the spirit breeding in him besides the light of knowledge, a certain feeling of the sweetness of Christ and his doctrine. It being written even of such as fall away, that they taste the good word of God, and the powers of the world to come, Heb. 6. 4. as a man tasteth meat and is not fed with it, or as one that tasteth a sweet morsel and afterwards spits it out again; such is the taste and delight of an evil man whose heart is false slender and slight, unsound and such as lasteth not, but vanisheth away, nay, is turned into dislike and loathing, so as he can spurne against that truth, the sweetness whereof sometimes he felt in his soul: whereas the delight which is in the regenerate man proceedeth from a special work and grace of the spirit by his mighty power rooting and grounding him in Iesus Christ by faith of the promise; whence there springeth a sincere love and delight both in the word of promise the seed of his new birth, and in the word of the law, the milk and the seed whereby he is nourished up, the sweetness and comfort that he takes in heavenly doctrine, being like the comfort of one who tasteth and eateth, digesteth and concocteth good meate to the uourishiment and strengthing of his body whereof it cometh that the godly mans delight in the word, being sound is also lasting and constant, and as his faith in Christ, and repentance towards God is increased by the word, so his delight in the same word is increased more and more, as the sun shineth more and more brightly till it be perfect day.  
The fourth and most sensible difference, is in the diuers effects which follow 
Effects& conseqnents of this delight.  their delight. Which I express by this Similitude of two Painters, which both together at one time do view and look vpon a cunning picture well and Artificially drawn; the proportion, and lineaments, favour and whatsoever else is to be observed, being in such lively manner represented as they both are greatly delighted with the workmanship, but when they are gone away from it, the one, by his delight which he took in the picture is carried and lead no further but to speak of it, what a goodly picture he hath seen, and to give the workeman his due praise and commendation: he never studieth, nor once goeth about to make the like, to express the picture which he saw, nor to imitate the workmanship; whereas his fellow by the pleasure that he had in the picture is moved to attempt the making and drawing out the like, and to express the art and skill which he did see, by doing the like, according to his pattern: and when he casts his eye vpon his own work and perceiveth how far he cometh short of the pattern, he is much grieved, striving still to come nearer unto his first type: even thus the case standeth between hypocritical and true professors as it doth between these two Painters; they both together hear the word and there do behold the picture of a perfect man made and fashioned by Gods own finger: and they are both pleased and delighted with the image of a righteous man which they see printed before them vpon the Tables of the law: but when they are gone, there delight hath far differing effects: for the hyocrits delight bringeth forth nothing but talking and praises and profession of the word, it sets him not a work to express the Image which he saw, to transform himself into it, he labours not to draw his knowledge into practise, if he do some outward works that is all, he strives not to subdue his reason, will, and affections to the obedience of the word, that he may be like unto God, bearing the image of his righteousness described in his Law: on the other side the godly person, not troubling himself so much with praises, and outward profession of the word instead of talking of it, he endeavoureth the practise of it, and taketh great care and pains to express the Image of God shining forth in his Law: hitherto he is brought by his delight to study how he may come nearer and nearer every day to that perfect righteousness of the Law, and having used his best endeavour to be a doer of the word, not a hearer onely, when he casteth his eye vpon his own works and perceiveth how faulty and defective they are, not answering that Protraiture of a righteous man, which he beholded with such delight, he findeth great displeasure and sorrow in his soul mourning for his imperfections and sins: yet so, as he layeth hold vpon the mercies of God in Christ, for the forgiveness of his iniquities, praying for more grace and endeavouring according unto grace received, to come nearer and nearer unto his pattern.  
Thus it was with this our Apostle who as he said of himself that he delighted in the law of God, saith also in the last verse of this Chapter, That he served the same law in his mind, and in the 24. of 
And Phil. 3. That he was not yet Perfect but endeavoured toward the mark.  the Acts, That he endeavoured to keep an unspotted conscience towards God and men: and that david that could say, He loved and delighted in the law, could assume also of himself, I haue kept thy word. save me O Lord, for I haue kept thy testimonies, Psal. 119. And until we bee able in truth to say, and to do this, how much soever wee like the word, or the Ministers therof, or the sabbaths, or the public assemblies, whatsoever show and profession we make of love and delight in them: yet all will prove no better then an hypocritical ioy or false delight, and shadow of comfort which will deceive both ourselves and others. Let it suffice that we haue spoken thus much of this 22. verse.  

Second Part.  
Of the Rebellion of sin.  
but I see a Law in my members] These 
Text. vers. 23.  words haue the second part of the Text, and it containeth two things.  
First, the strife and resistance that sin made against grace in regenerate Paul: I see a Law rebelling, &c.  
The second thing is, the success of 
The Law of my members what it signifieth  this strife what effect it took, It lead him away captive to sin. here we are again first, to examine the words and then to collect doctrine and apply it.  
I see a Law] The word Law, is put 
Members what it signifieth.  here in a large sense, for every thing that governeth and moderateth: and by law, he meaneth our sin and corruption of nature, as appeareth by the last words of this verse, where he calleth it the Law of sin: that is to say, sin that is like a law, or would govern like a law. Now the whole evil of sin, being at it were a body, as it is elsewhere termed the body of sin, and the body of death, the lusts and motions of sin, be as it were so many 
Lusts of sin are the members of sin, which because they were in himself, they are called his members.  membrs whereof it consists, and because sin is as it were a Lord, or tyrant rather, whose lusts stand for laws, concupiscence for commands, motions for mandates or edicts, seeking and striving to draw all the powers of the body and soul under their rule and government that all may become obedient to them, hence it is, that sin with the lusts thereof are compared to a law. Such an impious thing sin is, it looks to command as a law or Lord: either it will bee king, or nothing.  
unto this law of sin and our lusts, 
The law of my mind, what it signifieth.  there is set as contrary, the law of our mindes, whereby he meaneth a mind renewed with the grace and spirit of God, which is instead of a law, being forcible to govern and moderate: first, the faculty of the mind, and then all other faculties of soul or body, according to 
To rebel what it meaneth.  the will of God. Against this grace ruling( as a law) in regenerate persons, the law of sin is said here to rebel, that is to say, not onely to make opposition and resistance, but as it were to bear weopons, and to bee in arms, waging war against the good motions of the spirit as mortal and deadly enemy unto them. Like unto a rebel that will cast off the law and government of his lawful sovereign to make his own will and lust to stand for a law. Thus doth sin rebel against grace it struggles to put down grace, that itself with his wicked lusts may rule alone.  
The words being thus expounded, let us see what instructions will arise. First of all in the person of Paul wee haue an example of every regenerate man, in whom there are two men, the old man and the new man, or two laws( as it were two 
Fight between grace and sin how bitter and dangerous.  Lords and Emperours), the law of the members, or of sin, and the law of the mind, and these being of contrary qualities, the one earthly and the other heavenly, the one carnal the other spiritual, the one delighting in outward things, the other in inward, finally the one leading to Satan and death, the other to God and to eternal life: by reason of this contrariety it cometh to pass that there is a continual conflict and combat in the soul of every godly person, sin and grace striving together as two professed foes, not onely which of them should reign but which of them should exist and be: grace striving to destroy sin, and sin striving to destroy grace: for it fareth in this conflict with sin and the lust thereof, as it doth with a rebel that riseth up in arms and maketh insurrection against his natural Prince, vpon pretence of title unto the crown and kingdom: as absalon rebelled against his Father david, and as Iereboam rebelled against Rehoboam the son of Salomom. Such rebels as aim at a kingdom will not content themselves with this onely, to depose their lawful king from his government, and to cry down his laws, that they may set up their own, unless they deprive him of his life too. As the rebel absalon consulted to take away the life of his Father david. Experience of all times teacheth this, that rebelles will not suffer him to live that standeth in their way to hinder their rising. Likewise the rebellious lusts of our corrupt nature, because every lust will be a law and a Lord to reign alone, therefore they endeavour tooth and nail, as we say, to quench and quell the spirit of God utterly if it were possible and this it it which the Apostle Peter doth admonish us of in his second Chapter 11. verse of his first Epistle, where he saith, that fleshly lusts fight against the soul. he means against the grace and goodness that ruleth in the soul, and against the salvation and eternal good thereof, to strip and voided it of all, that it may perish by iniquity: as souldiers and enemies whose fighting is for no other end and purpose but to spoil and kill. And on the 
Simile.  other side, the grace of the spirit which governeth in the souls of regenerat persons it seeketh and laboureth not onely to keep under the wicked lusts of sin, but quiter to extirp and roote them out by little and little, whereunto tend those commandements which are given unto the faithful, who are charged in the word of God not alone to abstain from fleshly lusts, and to put them 
1. Pet. 2. 11 1. Pet. 2. 1. Col. 3.  off, and to lay them away: but to mortify them. Colo. 3. to crucify them. Gala. 5. that is to slay, and put them to death with the two edged sword of the spirit of the word of God: even as Princes deal with 
Simile.  Rebells, whom being taken and apprehended, they put them to the sword without pitty or mercy, this is that same bitter and bloody combat that deadly ●end which is between corruption and grace, the spirit and the flesh in the new born children of God, and in them alone for the unregenerate know not what this combat means they haue no experience of this battle, there is indeed a fight in all men, bad and sinful men, as well as in the 
Fight between reason and passion.  godly. For first of all in the wicked, there reason fights against appetite, and appetite and sense rebels against reason: but this fight is common to a Christian, with Heathens, amongst whom diuers by force of reason did so moderate their passions as for a civil life they equalled or exceeded rather sundry Christians, and diuers of them taking part with their passions against reason proved worse then biuit beasts. again there is another fight between 
Fight between sin& conscience enlightened by the word.  sin and the conscience enlightened by nature and the word, which checketh and controlleth the motions of sin warning and accusing men when they do any sin: and sin on the other side fighting against the light of conscience to extinguish and put it out, but this fight is common to a true Christian with the ungodly& hypocrites, in whom there is much and continual wrestling between 
Rom. 2.  sin and conscience, this soubbing and condemning sinful thoughts, saying before hand they are sinful do them not, follow them not; and after they are done and fulfilled, telling them that they haue done evil and deserve death: but as for the third kind of fight mentioned in out 
Rom. ●. Ver last. Fight between grace and sin proper to the regenerate  text between the law of our mind, and the law of sin, that is, between a person renewed by the grace of the spirit, and the sin that still sticks in his nature, all evil men are utterly unacquainted with this fight: For they being unregenerate they haue no sanctifying spirit& grace to the renewing of them, but are wholly, within and without, flesh, corruption and sin: and as Christ saith of Satan that he is not divided against himself; Is Satan,( saith he) divided against Satan? so may I say, that sin is not divided against sin; is the flesh divided against the flesh? Doth the law of sin rebel against the law of the members? If it were so, then the kingdom of sin could not stand nor endure. Doth not our saviour Christ tell us that where the strong man armed keeps the house, there all things are in peace? Luke. 11. 21. It is therefore the righteous and regenerate man, in whom the strong man is disarmed by one stronger then he, and cast out, that hath experience and trial of this tough and tedious, cumbersome and perilous battle, and vnreconcilable war. Satan and sin being thrust and turned out of possession seek by all possible means to recover it. To this end setting a work continually his sworn friends, and billed souldiers, even a mans own lusts and sinful desires, to war against grace, infidelity against faith, ignorance against 
The particular combaters in this fight.  knowledge, despair against hope, hypocrisy against singleness, pride against humility, unkindness against love, wantonness and intemperancy, against chastity and soberness, cruelty and fierceness against mercy and meekness, and finally corruption and sin against grace and holiness. 
The manner of the combat.  For as the air at the dawning of the day light and darkness are together spread through the whole air, and as water and wine are mingled together in one cup: so are holinesse and sin, grace and corruption blended and mixed in the man that is regenerate: grace and the motions thereof crossing and hindering sin and the lusts therof; and on the other side sin crossing and hindering the motions of grace, and all holy desires: and this bickering is found in every action and work of our life. Whence it comes to pass that godly men as they cannot do all the evil that sin and Satan would haue done, because their evil desires are hindered by good desires: so neither can they do so much good and so perfectly as themselves would do, and the law requires to bee done, because their good desires are crossed and hindered by evil. This is it which our Apostle complains of in himself, that he did not the good which he would, but the evil which he hated, and when he would do good, evil was present with him: that is to say, it was always ready and at hand to chop in, and resist his good motions, and so to trouble him that he could not keep on his course, with that cheerfulness and uprightness as he would, and ought to haue done: and finally it is the same complaint he takes up in this our text, that his inward man delighted in the law of God, but he saw an other law rebelling against that law.  
having spoken thus much of this spiritual conflict, we are to see what profit 
use 8. Of the former Doctrine. reproof.  is to be made of it. First of all this doctrine serveth to reprove such as are well persuaded of their sanctification, and will say that they haue a pure and clean hart. and yet never strive against their sin, suffering their lusts to reign in them as Lords which they serve and obey without resistance, whereas every sanctified person hath within him two men, old& new, and two laws, of the mind, and of the 
Libertine: in profession or in life.  members, which always struggle and strive together as the two twins in Rebeccaes womb, having continual& mortal war together, as Israel had with Amalecke. Such therfore as give themselves over to sin, committing vncleannes with their bodies, living in fornication& drunkenness, contention, lies, slanders, swearing, railing, and such like, and yet will think or say that their heart is good and clean, they are liars, and there is no truth in them. 1 John. 1. 5.  
Secondly, not these Libertines only, but 
Confutation.  another sort of men as bad as they, are confuted by the former doctrine, such I mean as affirm that the elect in their regeneration receive an absolute power to free them from al sin, that it should not so much be in them to tempt thē. Which if be true, then the doctrine of the spiritual 
Familists.  combat is false; for there can bee no conflict with sin, where there is no sin; where there is no enemy, there can bee no fight: but if there bee a perpetual strife in every regenerate person between the law of sin, and of Grace, then that opinion of perfect holinesse falls to ground, not onely as a false conceit, but is to be abhorred as a dangerous opinion, tending to puff up with pride such as beleeue it to bee true and dream of such a perfection to bee in them, or to drive to despair such as think they ought to haue it, and yet find it not in themselves. Perfection is a state fit for heaven, where there shal be no spot of sin. The life of the Saints in earth is a warfare, where the flesh lusteth against the spirit, and the spirit lusteth against the flesh. Gal. 5. 17. Our best perfection here, is to endeavour toward perfection,& to confess ourselves unperfect, after the example of this Apostle, acknowledging that he served God in his mind, and sin in his members.  
Thirdly, this text ministereth consolation 
Consolation.  to godly Christians which be infirm and weak, groaning in the sense of their imperfections and encumbered with the stirrings and motions of their sinful flesh, so as sometimes they fear themselves lest they be not sanctified: for such there is a twofold comfort:  
First, it is a comfort to hear and understand from the word of truth, that every regenerate person is encumbered with the rebellious lusts of sin, though it be a tedious thing to be molested with such a rebel as sin is, yet when we are taught by the holy Ghost that it is a sure mark of a Sanctified person, what reason is there to bee too much discomfited? For the shadow doth no more commonly follow the body, then this fight between sin and grace doth follow the regenerate man; therefore where this fight is, there is regeneration, no fight no regeneration. This comfort will be much increased if we consider that sin so striveth in us against grace, as it can never wholly overcome us, so we resist: wee may and shall conquer and destroy it, but it cannot possibly destroy us: but as Satan fought against Christ and himself took the foil, so it is in this spiritual combat; sin is sure to be put to the worst in the end: for it is written, sin shal not haue dominion over you, because ye be under grace. Rom. 6. 14. Furthermore there ariseth much comfort even from this particular example, that such a one as Paul was, an elect vessel, an excellent instrument of Gods truth, a man of singular wisdom and holiness, should be tickled and troubled so with wicked desires, as enforced him to cry out and complain of his misery in that behalf, O wretched man that I am. whosoever think that they belong not to Christ nor haue his spirit, because of evil lusts which be in them, and rebel against their mind, let them call to mind this example of Paul, and pluck up their spirits. Paul would not haue set down this spiritual combat in his own person but for the greater consolation of the Church of God.  
Lastly here is an admonition for all 
Admonition.  Gods children, to warn and stir up their minds to set themselves against their sinful nature and the lust thereof, as against most dangerous Rebels, seeing the holy ghost here beareth witness of our corrupt desires that they do rebel, and are always( as it were) up in arms fighting against grace to overthrow the government thereof in our minds: what other thing are the godly in this case to do but that which earthly Princes do, against such subiects as prove rebels, and would either trouble their states or pull the crown from their head? It is the fashion of Princes to put downesuch rebels, as persons not worthy to live. The children of light must follow this wisdom of the children of this world to cry down, subdue and slea all rebellious motions, whether they be of the reason or of the will; for these strive against Christ and would spoil him of his crown, take his kingdom from him, and cast down his throne, that he should not reign in us by his spirit and grace: and besides this, that our wicked lusts lift up themselves like Giants against Christ and heaven, they do endeavour also to make us underlings and vassals to Satan unto our eternal misery in hell; and therefore as wee tender Christs honour and dignity, or our own safety, we are not to pitty them with our eye, nor to spare them with our hand, but earnestly, and continually to use all good means by prayer, meditation, the word &c. for the supressing of them. And to provoke all the godly to be most resolute herein, let them consider that all their wicked lusts and motions, being so many wicked rebels, so poisonful in their nature, so perilsome in their temptations, that therefore as it is no wisdom to hearken unto them, take advice from them and follow or obey them: so it cannot but prove unto us a very hurtful and mischievous thing to do so: for how should 
Dangerous to partake with rebels.  God take it at our hands and put it up, if we should but so much as show a good countenance or give a good liking to that which is an enemy to him, and fights for satan against him? If wee should then through forgetfulness& security take part and join side with our rebellious lusts against the directions of his word or motions of his spirit, this must needs kindle his wrath against us, and pull down some heavy iudgement vpon vs.  
I haue heard by very credible report 
It is not safe to bid a rebel God speed or to afford him a good look.  that in the time of Kets rebellion in norfolk, a certain butcher in Cambridge, having less offered for a joint of meate then it was worth, happened to say that he had rather give it to the Rebels: for which his words,( being interpnted to bee spoken in favour of the rebels,) he was executed and put to death.  
And it is certainly known of one of the chief Cities in this kingdom, that 
In the daies of K. Edward the fourth.  when the Maior thereof in good policy( as he thought) sent certain provision of victuals to a company of rebells approaching the City, raging and thretning cruel things if they were not relieved: vpon complaint here of commission was directed unto the same City and by Marshall law his head was cut off. So harmful and dangerous a matter it is to afford but a show of favour& support unto known rebels. Now then our vile lusts and affections, as pride, covetousness, wrath, envy, &c: with all the rebels of our evil thoughts& imaginations, being known unto us so well to be enemies to God& to our own souls, if yet we should cherish thē& take part with thē, surely we should deserve eternally to dy and to perish: and though God bee so good to us not to destroy our souls, because we be his adopted children; yet it may bring on some fearful temporal affliction, yea and happily cost as much as our lives come to. They that obey the lusts of their ignorance 
1. Cor. 11. 30. 31. ( that is, such lusts as they know not, nor mark not to bee sinful and rebellious) they I say that know not their masters will and yet do against it, if they shall not ●●cape Gods hand but shall be beaten with stripes; such as against their knowledge will run with their lusts and do them service, how much more may they look to be punished?  
J myself can call to remembrance while the two earls of Westmerland and Northumberland did rise& were in arms against their lawful sovereign, vpon pretence that their attempt was for God and the queen, sundry of the vulgar and common sort were drawn to join with them: and though their meaning were not ill, being deceived with false pretexts; yet when the queens power had discomfited the chief rebels, others which through fear or simplicity went after them, were by Marshall law haled unto the gallows and executed. If human Iustice think those worthy to be cut off which of ignorance or error are found to haue a hand in civil rebellions, how can we think that divine Iustice will wink at such as witting go after the rebellion of the flesh and sinful nature? Is it not a thing known by experience, that some of Gods dear children, because they haue 
As david, Peter and many others.  not withstood the rebellion of their nature, and resisted their lusts at their first rising, but giuing too much way unto them nourishing them and consenting unto them by their will, they haue deserved to be left and given over to actual rebellion, even to do and commit some horrible crime which hath brought much shane and harm, to their own persons, to their whole families, and to innumerable 
2. Sam. 12.& 24. 15.  others.  
Let al men therefore be warned betimes, to oppose& set themselves against their own rebellious thoughts and desires, with all their main and might, and with all severity, thrusting them through with that spiritual sword, as joab thrusted through the rebel absalon with a material sword. They say, give a fox no law, but there would no law bee given unto a rebel: crush a rebel at the first, ere he get head and strength, when it will bee more laboursome and dangerous to overcome him: so deal with sin, kill him betimes, lest he kill thee. Thus much be spoken of the strife between sin and grace, between the law of the mind and the law of sin.  
Now let us come to consider of the success of this strife, what effect it had in Paul, and hath in other godly men.  
Leading me away captive to the Law of 
Text.  sin which is in my members.] By the law of sin is meant, sin, which is like a law 
Law of sin.  exercising authority and government as a law. This sin is said to be in his members, either because the motions of sin are executed by the body and do forcibly work in the members thereof. Or by members we may understand the powers of his mind and body, so far as they are corrupted by sin. Whereas he is said to 
captive to sin.  be lead captive to sin, the meaning is, that he is overcome by it, as one that is taken prisoner in war.  
These words then commend unto us the success of the strife which sin maketh against grace: it many times prevaileth 
Issue of the strife  so far as to get the vpper hand of grace, and though not for ever and wholly to overcome it; yet in part and for a time to conquer it, and carry it manacled and fettered like a captive, and vanquished man. I say this is done but in part, because a regenerate man never consenteth to sin 
In my mind I serve God Rom. 7. v. last.  with his whole will, nay, his will( as it is renewed by grace) doth never consent at all unto sin: for grace can no more sin and do evil, then sin can do well; but being too weak to make resistance( God withdrawing his aid) and temptations of sin waxing too strong) it is conquered for a time: for a time I say, not forever; because the godly though they fall, yet they rise again by repentance. Neither is it always that sin getteth the victory, but rather for the most part grace keepeth sin under, and puts it to the worst. The case in this spiritual battle is much, what one with the condition of worldly warres, where two Princes, or two people wage battle together. It is written of the war between the Israelites and Amalecke, that while Moses held up his hands, Israel prevailed, and while he 
Exod. 17.  let his hands fall, Amalecke prevailed. And our own stories do report, that in the civil warres between Henry the sixth and Edward the fourth, sometime Edward prevailed, sate as King in the throne, and lead Henry away as captive: sometime, Henry was the stronger, won the field, chased away his enemy and rerecouered his crown. Right thus it fareth between these two champions grace and sin: otherwhile, grace is too mighty for sin, beating down the motions of it, and keeping them under as slaves and prisoners: otherwhile, sin is too strong and too hard for grace, not onely hindering and crossing good and godly desires of the mind; but so far prevailing as to draw the regenerat man to do some evil act, and to act some evil crime, as Scripture, examples, and daily experience do plentifully and plainly prove, that the best men in this spiritual combat, do not onely take some lesser thrusts and foines, but such deep wounds as move them to despair even of life,& to cast out doubtful speeches touching their own estate, as if all grace were gone, and God had forsaken them, quiter cast them out of his sight, shut up 
david.  his love from them, reckoned them as enemies and meant to destroy them: yea, they are sometimes so far conquered by sin, as not only to make doubt of Gods favour and their own salvation, but do 
job.  call into question, even God himself and the truth of his Scripture, and his providence, whether there bee any such thing or no, and are brought sometimes to that pass as they are not far from blaspheming and renouncing him.  
We red of job, cursing the time and means of his life, job 3. 3. Of ieremy doing the like, jer. 20. 14. 15. Cursed bee the day wherein I was born, and let not the day wherein my mother bare me be blessed, &c. and in the 12. Chapter verse 1. he expostulateth the cause with God, as if he were not righteous in his administration because of the exceeding prosperirity of the ungodly. Also the Prophet david when he looked vpon the flourishing estate of evil men, how they were not onely free from evils, but enjoyed more good things then their heart desired, when as good men suffered want, and had many calamities; his faith was so shaken as he was ready to cast away all care of well doing, and to think it best to 
Psal. 73. 1. 2. 3. &c.  say and do as the wicked did.  
Thus mightily doth sin prevail, even in these which are the Lords Morthies. Let all men judge then by this what great reason there is for every man to stand vpon his guard. When the valiant Captaines are taken prisoners of sin, what great cause haue the Souldiers to live in fear and trembling? when the strong pillars of the Temple are shaken by sin, and made to bow, how ought others which are but as stones in the Temple, to look to themselves? if the mighty men be lead captives with sin, they which are but weaklings had need to watch and pray that they fall not into temptation. And again, see what great comfort there is to such as against their wils are over matched by sin, when such men as job, jeremy, david, Paul, were captivated to the law of sin. It is a comfort to such as haue any grievous disease to hear of others that haue had the like& recovered. Likewise it may comfort poor sinners vexed by their lusts and sometime vanquished, to hear their betters haue been so, and yet done well.  
Before wee can make an end, there are two knots to be loosed. 
Two questions propounded.   
The first is, seeing both regenerat and unregenerate are captives to sin, what difference is there between their captivity?  
Secondly, seeing Christ by his spirit could haue freed the elect in the new brith wholly from sin, and this( as one would think) had been best for our good and his glory, why then he still keepeth them partly bond to sin and captive to corruption?  
The answer to the first question is this; 
resolved and answered.  The captivity of regenerate persons is vnuoluntary, with ceiling of their bondage, and desire of liberty, embracing it when it cometh and is offered: but the captivity of unregenerate men is voluntary, without not onely the feeling of their bondage, but not so much as suspecting it, and so without any true desire of liberty. This difference I do express after this manner. Let it be supposed that there were a battle fought vpon Barham or Adsham down, between the English and the French, and that two English Lords were taken prisoners by the French: the one slain and dead, who doth not so much as think of his captivity, nor is able to think of it, with desire to bee ransomed, because he is dead: the other who is a live, as he was taken being too weak to resist, so he is kept prisoner against his will, longing for liberty, and when a mean and time of delivery is given, gladly accepting it: so it is with the regenerate and vnregerate persons. The former striving against their sins are taken& lead captives, because they could not resist the strength of temptation, so as they do not like of their bondage, they covet to bee delivered and pray for it, and when their redeemer Christ reacheth out his hand unto them to pull them out, they willingly lay hold vpon the grace offered, taking the opportunity of their freedom, and afterwards standing better vpon their guard: as is to be well perceived both in Peter, repenting vpon the crowing of the cock, and Christ looking back vpon him: and in david returning from the captivity of his lusts, when God sent unto him the 
Mat. 26. 2. Sam. 12  prophet Nathan. Now on the other side it is quiter contrariwise in the captivity of unregenerate men, who because they are dead in trespasses and sins, therefore they are held of Satan in his snares and bands at his will and pleasure, being so far from thirsting after liberty or grieving for their bondage, as they say, with the Iewes, We are free, wee were never bound, joh 8.  
If this resemlance do not sufficiently declare the point of difference, take an other. Imagine that in the former battle, two French Lords should fall as prisoners into the hands of the English, both being alive, the one bearing a false heart unto his liege King, willingly suffereth himself to bee taken prisoner that he may practise against his sovereign whom he loues not: the other, overcome& lead away into the enemies camp, because he wanted might to withstand the assault, carrying still a true heart to his own sovereign, desiring his freedom that he may return again unto his service: the former Lord not once minding his freedom, because he is purposed to serve the enemy against his country: so stands the case between those that are born a new of the spirit, and those that are wholly carnal: the former through the deceit of sin and Satan, and through their own infirmity are surpised& overcome by their lusts, yet so as they bear a true heart unto Christ, desiring to be freed, that they may return unto his service from the service of their lusts: the later, which be all carnal, having a false hart to Christ, willingly fight for sin against his will and law; whatsoever show and profession of love they make unto Christ; yet that which Christ saith of the Iewes, John 8. is true of all carnal professors, That the lusts of their father they do and will do them, that is, they do them with delight, and with greediness. And thus much of the first question.  
Now to the second Question; wherefore 
Answer to the second question.  God would suffer sin to remain in his children after sanctification, and to prevail sometimes so far, as to led them away captive, whereas he might at once haue holy freed them from all sin: I make this answer. Touching his power there is no doubt but thereby he could haue caused it to bee otherwise: for how could he not quit the soul& body from sin in the time of life, that can do it at death in one instant? and his goodness is such( had it been more expedient for his children to haue had it so) it had surely been so: but the truth is, Gods way( as in all things) so in this, is the best way. For as it was Gods wonderful mercy at all to give them sanctification in any measure, and so to put them out of that profaneness in which they lived obeying the Prince that ruleth in the air, Ephes. 2. 2. walking in sins according to the course of the world: so it was not without a very merciful and gracious respect unto their own good, as well as with a zealous respect of his own glory, not to give it them in full measure during this life.  
First, in that sin is suffered still to remain and to tempt them, this stirreth 
Commodities which are to be made of sin remaining in the Saints. 1.  up watchfulness; to haue such an enemy within the house, yea in the bedchamber, even in the inward hart& spirit of a man, it will not suffer him to sleep in security; but as in towns which are but assaulted outwardly, men stand continually vpon their guard: so it behoveth much more 
Prayer.  Gods children to do, having their city already surprised, sin being within their soul. This is it also which will cause them with awful watch, to join faithful and 
Wathchfulnesse.  ardent prayer for help and strength from God against it, whence it is that our saviour having put his disciples in mind of their sinful weakness, the flesh( saith he) is weak, that is, sin and corruption maketh you weak, either to resist evil or to do good: therfore he commandeth them, and in them all other Christians, to give themselves unto watchfulness and prayer, lest they fall into temptation: for Satan 
Mat. 26.  finding us feeble and ready to stumble and fall at every straw through sin, will be apt enough to take the advantage of our infirmities, and by his subtle temptations to draw us to wickedness, so as there will be danger of being conquered by him, except with a watchful eye christians look to themselves, and get them for succour unto God, that by his might they may be made able to stand.  
Therefore as the canaanites which were 
Simile.  lest in the land vndestroyed, did both awe the Israelites, awake their slothfulness,& provoke them in danger to fly unto God by prayer: so the corruptions sticking in the Children of God, do through fear of being foiled by them, drive them unto God,& shake off their spiritual slothfulness. Beside, hence it is that they can 
Compassion  with pity and compassion think& speak of other mens sins, being always ready with a fellow feeling heart to reprove them, knowing and considering themselves how they are compassed with like infirmities. Gala 6. 1. They are also provoked 
Charity.  to exercise their charity, not this way only, but in prayer for their brethren. For by their own experience of sinful lusts, what they do in themselves, they can give a guess how it fareth with others. Yea they are by this means not without some grief to hear of the gross and horrible wickedness of Gods enemies, remembering that the same inclinations to evils and seeds of sin are in them, which break out to the shane and ruin of others. moreover, by this they are often brought to sue for pardon vpon their slips and frailties, and to beg the increase of 
Confession of sin asking pardon.  Gods graces and comforts, and so they haue manifold proof of Gods truth and goodness in standing to his promise, whereby he hath bound himself to fulfil the desires of his people, and can encourage others and do quicken them in their faith to trust in that God whom they find so very willing to relieve and refresh them according to his word. For when their 
Confidence in God.  sins& temptations force them to God, and his mercies and truth do manifest themselves, being found when he is sought, opening to such as knock, giuing to such as ask, forgiving such as humbly confess their faults, they haue their mouths opened, as to speak for the Lords praise and to glorify him in his righteousness and salvation, and to declare them abroad: so 
Praising God.  to excite all their fellow Saints to magnify this God, to seek and to rely vpon him with strong confidence. See the practise of this in that holy Prophet david, who having recourse to God against his sins, and drawing down grace and comforts by his prayers, he is full, as of hearty thankfulness for himself: so of holy exhortations towards others to move them unto godliness. Yet further, whereas the great 
Humility.  favour which is vouchsafed the elect in their calling, and the rare graces put into them from Gods spirit, might heave and puff them up, even Paul being subject to pride and arrogancy in regard of singular blessings vouchsafed him, 2. Cor. 12. the fight and sense of the remainders of old Adam serveth both to keep from rash judging others,& from taking pride in our own good things, there being more reason to be abased for filthiness of sin, for that is our own, then proud for the holiest gifts, for they are not our own; and withall, they are blemished and spotted through that poison and contagion of sin that mingleth itself with our best prayers, best words, best gifts, best actions, best graces, to make ourselves and them even odious to God, should he but with a rigorous eye behold the best things in us and done by us; for his pure eye cannot be, hold any evil, Ha. 1, 13. and the best men haue some evil joined with their good, yea there is more evil in that they do, thē good; that were it not for Gods merciful acceptance, passing by and winking at the evil, pardoning wants and stains, and imputing his sons righteousness to the Saints, their holiest endeavours might worthily sink them into destruction. The due consideration whereof doth preserve them from those most hateful vices of pride and presumption, which are the breakenecks of so many thousands. In these and other sundry respects, as to stir up in the godly a desire& love to the fellowship of the Saints, to the use of the Lords Supper, and of all other good means of their salvation to the patient bearing with, and gently censuring the imperfections of the brethren, and infinite such other benefits as redound to themselves By this way of their imperfect, Sanctification, 
Gods glory.  God doth also marvelously work out his own glory. sins assaults, and Satans temptations combining themselves with their confederates the worlds allurements by pleasures and profits and glory sometimes, and sometimes by fears, threats and persecutions, al conspiring together against the poor soul of the child of God, as Ammon. Moab, Edomits did band against the Lords people, do minister but occasion unto God the more to evidence his almightiness and sufficiency of grace, in that he doth against all these maintain one weak heart, not only enabling to the encounter,& strengthening to endure it; but also giuing power to overcome and triumph over them, that they may rejoice and glory in the strong God of their salvation; whose power is so manifested in their weakness, as the more and nearer enemies did arise up against joshuah in the land of Canaan, and against Moyses in the wilderness, the more it turned to the honour of God and their glory also, to vanquish them, and to put thē to flight; so it is here, the name of God is the more advanced in his wonderful assistance and protection which he affordeth unto his Saints against the gates of Hell. Yet moreover, which is an admirable 
sins remedies of sins.  thing, even by the gross sins of his children, it pleaseth God as to do them much good both to grieve them for that which is past, to humble them and shane them for the present, to work more fear& wariness for time to come, it turns greatly to satans confusion, their sins proving to be medicines and remedies of sins past, and preventions of sins to come; the which thing it cannot choose but vex Satan at the hart, that such sins as he hath drawn the godly unto with great diligence& long device hoping thereby quiter to spoil and destroy thē, should be made means through Gods wonderful goodness and wisdom, even to whet and sharpen them the more against Satan, the procurer of their wounds and woe, by stirring up themselves the more, and strengthening others unto all good duties. he had been better sit still then to haue tempted david& Peter unto such sins as he did: for after that they were converted, both themselves became more strong and wary of him, and better able both to warn and confirm others.  
Finally, that we may grow unto an end; by the remainder of sin in new born Christians,& by those daily bitter fruits that spring from thence, there is more occasion given to them to exercise their faith, touching mercy and forgiveness present, and their hope touching the blessedness to come, and all other their graces; which if they were perfect, and al sin done away at their regeneration, then what great use of faith or hope, when there should bee no unbelief nor doubting within thē? or what use of any other virtue, when it lacketh the opposition& resistance of the contrary 'vice to set it on work. Here is our warfare, and there must bee a continual strife inwardly in ourselves between grace and sin, as well as outwardly against the wicked. In heaven our warfare shall bee ended, and not before: in the mean space, by how much the sins of the godly do increase and abound, so much the mercies of God in pardoning, and Christs righteousness in covering such and so innumerable transgressions, are manifested to be the more excellent and glorious, there being no less grace( if not more) expressed in forgiving sins, done after the spirit of God and faith received, then such as were done before: sithence the more Gods children are beholden to God, and the more means they haue against sin, and the more they are enlightened to understand their duty, the more grievous be their faults wherein they offend: which yet being all remitted freely vpon their unfeigned repentance, it declareth the abundance of the grace of God towards them. Thus haue I shewed for what purposes God hath left such a rebel as sin is, to dwell in his regenerate children, and what those profits and benefits bee, which they are to make of their natural sinful rebellions. unto all which, this I will add for conclusion: that as the godly haue need and cause enough to reap the most and best fruit they can of their spiritual enemies, sin and Satan, considering the manifold and great, both harm and shane which they take by their temptations and motions; so it is not the least part of Christian wisdom, both to know and to endeavour how to advantage and help ourselves by such enemies, following herein the wisdom of the men of this world.   
FINIS.   

A Table of the principal Contents of the several treatises, handled in this book.  

The first treatise. IAacobs Ladder, containing the several steps of Gods eternal counsel, touching the final state of all men. herein are handled these points following:  
( 1) The manifold and great uses of this treatise.  
( 2) certain aduertisments and directions, touching the understanding of it.  
( 3) The degrees of Gods counsel concerning all men before the fall.  
( 4) The degrees of divine counsel touching elect men alone.  
( 5) The degrees of his counsel proper to the reprobate.  
( 6) certain degrees of his counsel common to elect and reprobate, from the time of their death.  
( 7) The execution of Gods counsel towards the elect, by those works of grace( particularly and exactly set down) by which they pass to glory.   

The second treatise. Wherein are handled:  
( 1) The etymology and definition of justification, what it signifies,& what it is.  
( 2) The causes of justification, efficient, material, and final.  
( 3) Also the instrumental cause, to wit, faith.  
( 4) What faith it is that doth justify.  
( 5) That application is a part of justifying faith.  
( 6) That there is no justification of sinners, without, or before this faith.  
( 7) That justification onely by faith, without the works of the law, is our justification before God.  
( 8) That it is impossible for the law to justify us, neither was it ordained of God for such an end.  
( 9) An answer to the Papists about justification by merit of good works.  
( 10) An answer to the objections of such, which would haue justification without faith.  
( 11) The office and power of faith throughly examined, and delivered from all cavils of the adversary.  
( 12) The doctrine of free justification of faith, gives no liberty to the flesh.  
( 13) An exhortation to justified and beeleeuing christians, to express the power of faith.   

The third treatise. A prerequisite against heresy. Wherein are handled:  
( 1) A definition of heresy.  
( 2) Difference between heresy and error.  
( 3) What an heretic is.  
( 4) The causes of heresy, efficient, material, and final.  
( 5) Occasions of heresy.  
( 6) Effects of heresy.  
( 7) symptoms or tokens, whereby to discern the spirit of heresy.  
( 8) The cure or remedy against the malady of heresy.  
( 9) four parts of the cure: meditation, practise, prayer, fasting.   

The fourth treatise. Of the new creature, or of sanctification. wherein are handled:  
( 1) The chief praise of a Christian consists in newness of life; this is his chief glory.  
( 2) Three sorts of old things mentioned in scripture. 1. ceremonial law. 2. Tribulations. 3. Corruptions of nature, with the fruits thereof.  
( 3) In what sense and sort, these old things are passed away.  
( 4) The double use to be made of this passing away of old things: 1. the thankful acknowledging of a benefit. 2. the careful performance of a duty.  
( 5) What is ment by all things, and how they are become new.  
( 6) How all things may bee said to be renewed, in them who haue more oldness then newness.  
( 7) An effectual change into a new creature, what a benefit it is.  
( 8) How near reprobates come to the new creature.  
( 9) A true and effectual change, is proper to the elect.  
( 10) A duty which lieth vpon every new creature, to persevere& grow in the grace of new birth.  
( 11) Strong motives to persuade to this duty.   

The fift treatise. Of spiritual combat. wherein are handled:  
( 1) Two special notes and marks of Gods children.  
( 1) A sincere and constant delight in Gods law: where the difference between the ioy of Gods child, and of an hypocrite is cleerelie laid down.  
( 2) The daily& earnest strife against all and every sin: where ye haue the threefold strife, 1. between reason and affection: 2. between conscience and sin: 3. between sin and a renewed heart; plainly unfolded.  
( 2) Two questions propounded and answered: 1. Seeing regenerate and unregenerate are both lead captive to sin, what difference between their captivity. 2. Seeing Christ Iesus was able at once to enfree believers, why then are they all their life long kept partly bound and captive to sin? Where the great and manifold profits, to bee reaped by remaining sin, are distinctly name.    

GOod Reader, although some of these faults, escaped at the press( as how can it otherwise be where the copy is obscure) yet many of them, and the most material, were committed through default of the copy; partly by his failing, that copied out part of it, partly also by some mistaking in it, afterward it came from the author, and afore it came unto our hands, as by comparing with the copy we haue seen. The faults of moment thou hast here corrected. If any others be, light or literaI, thou mayst easily discern, and amend them. Farewell.  
Faults escaped in the Dialogue of justification.  
P. signifies page.. 1. line. r. red.  
page. 16. line 1. put in ( because) before ( between) p. 17. l. 10. r. propitiation. p. 20. l. 4. for and r. he, p. 26. l. 23. r. unto. p. 28. l. 1. r. I. p. 30. l. 5. r. from. p. 36. l. 5. r. from. p. 39. l. 7. r. he, p. 45. l. 25. r. vs, our p. 48. l. 8. r. for, p. 59. l. 30. strike out ( that) p. 60. l. 1. for is r. but, p. 68. l. 12. r. effectiuelie. p. 155. l 16. strike our ( they) p. 157. l. 26. r. desert. p. 161. l. 3. strike out ( doing no harm) p. 171. l. 4. after ( to) put in ( haue.  
In the treatise of Iaacobs Ladder.  
Pag. 1. l. 15. In his iustice& mercy, strike it out.  
In the prerequisite against heresy.  
page. 2. line 9. after ( by) put in ( immediat) p. 2. l. 17. after ( some) put in ( are) p. 2. l. 19. r. divine. p. 3. l. 5. r. holdeth. p. 11. l. 10. r. they are. p. 14. l. 1. r. one.  
In the Sermon of Sanctification.  
page. 12 line 20. r. affections. p. 18. l. 5. after ( which) put in ( haue) p. 19. l. 28. r. affection. p. 20. l. 20. r. diligently. p. 31. l. 7. r. tawny.  
In the Sermon of the Spiritual combat.  
page. 13. line 22. r. evidence. p. 15. l. 22. r. spoil. p. 24. l. 12. r. imperious. p. 27. l. 27. r. feud. p. 45. l. 19. r. bound. p. 14. l. 10. r. blessed is.  
Also in the Dialogue of justification in page. 159. after these words( loathsome vnsauory fruits) in the twelfth line there must needs bee red these words following: Now whereas you said that you never denied justification by faith, this is too shameless dealing. My friends you know the truth of this matter, what say you to it?  
In the words before the Dedicatory Epistle to the Dialogue of justification for Plamer, there must be red Palmer.