Iohn
6.
37.
All
that
the
Father
giueth
me
,
shal
come
vnto
me
,
&
him
that
commeth
to
me
,
I
cast
not
away
.
IN
the
verse
before
(
right
Honorable
&
beloued
in
the
Lord
all
)
wée
heare
our
Sauiour
Christ
affirme
of
the
Cape●naits
,
that
they
also
amongst
others
,
had
séene
him
,
but
beléeued
not
.
The
reason
is
implied
in
these
words
,
which
I
haue
read
,
because
they
were
not
giuen
of
the
father
.
For
all
that
the
Father
giueth
mee
,
saith
our
sauiour
in
this
text
,
commeth
vnto
me
and
him
that
commeth
to
me
I
cast
not
away
.
So
is
this
verse
I
say
a
reason
of
the
former
,
&
we
plainely
sée
it
.
Added
of
our
sauiour
Christ
in
his
most
déepe
wisedome
,
to
answere
both
then
,
and
whilst
the
world
indureth
,
for
the
vnbeléefe
of
many
,
which
contemne
the
Gospell
,
that
it
ought
not
,
as
it
often
is
,
be
a
stumbling
block
to
any
to
make
them
mislike
or
doubt
of
Gods
truth
,
because
many
reiect
the
same
,
&
cannot
be
won
to
regard
and
folow
it
,
as
they
ought
?
For
they
that
so
do
,
and
continew
,
are
not
giuen
to
Christ
of
the
Father
,
&
being
not
giuen
,
they
come
not
,
it
being
an
effect
of
that
Fathers
giuing
to
come
to
the
Sonne
,
as
witnesseth
our
Sauiour
both
in
this
place
and
else
where
,
when
he
saith
:
He
that
is
of
God
,
heareth
Gods
word
,
ye
therefore
heare
them
not
,
because
ye
are
not
of
God
.
Againe
,
But
ye
beleeue
not
,
because
ye
are
not
of
my
sheepe
.
And
thirdly
:
As
many
as
were
ordayned
to
aeternall
life
,
beleeued
,
as
many
as
were
ordayned
,
with
diuers
such
places
,
all
proouing
as
I
say
,
that
to
come
to
Christ
by
faith
procéedeth
as
an
effect
from
the
fathers
giuing
of
vs
to
Christ
by
election
.
A
doctrine
,
if
euer
necessarie
,
now
surely
most
necessarie
,
when
the
fearefull
contempt
of
Gods
word
,
that
ruleth
in
many
,
either
is
,
or
may
be
,
a
stumbling
block
to
weake
mindes
,
that
iudge
not
persons
by
faith
,
but
faith
by
persons
,
as
Lactantius
speaketh
.
Not
knowing
,
or
else
not
weighing
this
point
of
Gods
sacred
truth
,
that
they
onely
beléeue
which
are
[
a
](A00801-e730-b)
a
Act
13.
48
ordayned
,
[
b
](A00801-e750-b)
b
Ihon
.
8.
47
which
are
of
God
,
[
c
](A00801-e770-b)
c
Iho.
10.
26
which
are
sheepe
,
to
as
this
text
speaketh
,
which
are
giuen
to
the
Sonne
by
that
Father
.
Which
because
many
,
yea
the
most
part
of
men
are
not
,
therefore
they
beléeue
not
,
neither
imbrace
that
thing
,
which
in
it selfe
yet
is
worthie
all
loue
and
following
.
Necessarie
I
say
to
these
weake
ones
,
that
they
may
learne
not
to
fall
away
from
goodnesse
for
this
cause
,
and
necessarie
to
these
vnbeléeuing
contemners
,
to
awake
them
to
looke
how
this
contempt
taketh
any
roote
in
them
,
least
happely
it
be
,
by
their
reiection
from
God
,
because
they
are
not
of
the
number
of
them
whome
the
Father
hath
giuen
to
his
Sonne
to
be
saued
of
him
,
and
by
him
,
and
in
him
,
in
his
iudging
day
.
Purposing
then
by
the
Lords
assistance
and
your
godly
patience
to
say
something
of
this
matter
,
let
the
order
for
me
to
speake
,
and
you
to
heare
be
the
selfe
same
,
which
the
holy
ghost
directeth
vs
vnto
in
the
text
.
-
First
of
the
Fathers
giuing
.
-
Secondly
of
their
comming
that
are
giuen
.
-
Thirdly
of
the
intertainment
with
Christ
,
that
they
finde
,
which
being
giuen
doe
come
.
Non
eijcio
,
I
cast
not
away
.
1
Part.
Concerning
the
first
,
to
wit
,
the
Fathers
giuing
,
contained
in
these
words
,
(
all
that
the
Father
giueth
mée
)
a
learned
writer
sayth
thus
.
Quos
pater
dedit
praedestinatione
,
veniunt
per
fidem
,
&
tales
non
eijcit
Christus
.
Whome
the
Father
giueth
by
predestination
,
those
come
to
Christ
by
faith
,
and
he
casteth
not
away
such
commers
.
Making
this
giuing
of
the
father
to
be
nothing
else
,
Dat
enim
Christo
pater
,
cum
eligit
in
Christo
tanquam
in
capite
,
in
quo
omnia
membra
salua
erunt
.
The
Father
giueth
to
Christ
when
he
electeth
in
Christ
,
as
in
the
head
in
whome
all
the
members
shal
be
saued
.
Proofes
of
scripture
are
the
grounds
of
grounds
to
direct
both
my
speche
and
your
faith
,
&
of
those
I
could
remember
you
of
many
,
if
it
were
néedefull
.
But
the
17.
of
Ihon
shall
suffice
vs
for
all
,
where
it
is
said
:
I
haue
declared
thy
name
vnto
the
men
whom
thou
Gauest
me
,
thine
they
were
&
thou
Gauest
them
me
.
I
pray
not
for
the
world
,
but
for
them
whome
thou
hast
Giuen
me
.
Holy
Father
keepe
them
whome
thou
hast
Giuen
me
.
Them
whom
thou
Gauest
me
,
I
haue
kept
.
Ouer
&
ouer
repeating
this
word
you
sée
,
&
euer
by
the
same
noting
Gods
election
of
his
seruants
and
children
apointed
to
be
saued
.
Therefore
this
exposition
is
plaine
not
onely
by
testimonies
of
interpreters
,
but
by
conference
&
witnesse
of
scriptures
themselues
.
So
then
the
doctrine
of
Gods
election
is
the
first
point
that
to
day
we
are
occasioned
by
this
text
to
speake
and
heare
of
,
it
being
ment
by
the
word
Giuing
,
as
I
haue
shewed
.
A
doctrine
as
you
well
know
,
that
both
heretofore
hath
,
and
euen
yet
still
is
of
ignorant
minds
auoided
as
a
dangerous
doctrine
,
iudged
not
fit
to
be
spoken
of
,
except
it
be
in
schooles
,
and
charged
with
many
wicked
inconueniences
as
flowing
from
the
affirmation
thereof
.
The
Epistles
of
Prosper
.
and
Hilari
prefixed
,
before
the
bookes
of
Austen
.
De
predestinatione
sanctorum
will
iustifie
what
I
say
,
in
stede
of
many
mo
,
which
might
be
brought
.
What
others
of
later
time
,
&
especially
Papists
haue
both
writen
and
dayly
speake
,
would
be
to
tedious
to
obserue
.
Whatsoeuer
they
were
,
or
are
,
olde
,
or
〈◊〉
▪
is
most
certaine
they
consider
not
-
Either
the
dutie
of
gods
ministers
&
children
.
-
Or
the
great
euidence
of
Scripture
for
this
doctrine
.
-
Or
the
swet
vse
of
it
to
mani
special
purposes
For
all
these
do
show
,
that
the
doctrine
in
no
case
is
to
be
auoyded
,
but
both
spoken
and
heard
of
,
as
occasion
shall
serue
,
to
Gods
great
glory
and
his
true
seruaunts
swéete
comfort
.
And
first
for
our
dutie
,
thinke
of
it
I
Ut
arcana
non
inuestigare
,
ita
reuelata
non
occultare
&
supprimere
.
As
not
to
search
the
secrets
of
God
which
are
not
reuealed
:
so
not
to
suppresse
and
hide
what
is
reuealed
.
For
so
teacheth
vs
Moyses
if
you
remember
,
when
he
saith
,
The
secret
things
belong
to
the
Lord
our
God
,
but
the
things
reuealed
belong
to
vs
and
to
our
children
for
euer
,
that
we
may
do
all
the
words
of
the
lawe
.
Againe
it
is
our
dutie
to
estééme
of
the
Lord
and
his
word
thus
,
that
as
he
hath
Thirdly
,
it
is
the
dutie
of
all
faithfull
all
the
counsel
of
God
:
But
this
doctrine
is
a
part
of
the
contents
of
this
booke
of
God
,
therefore
to
be
deliuered
to
Gods
people
as
occasion
shall
serue
,
or
else
we
do
not
our
duities
.
And
least
any
man
should
distinguish
of
Gods
people
,
&
say
some
be
learned
,
some
be
vnlearned
,
the
one
may
be
thus
preached
vnto
,
but
not
the
other
,
consider
I
pray
you
the
words
of
our
Sauiour
Christ
,
Go
preach
the
gospell
,
Omni
creaturae
,
To
all
creatures
,
euidently
giuing
the
simpler
sort
as
good
right
to
the
whole
doctrine
of
his
word
,
as
the
better
,
and
the
vnlearned
as
the
learned
.
Which
the
faithfull
Apostle
well
knew
when
he
saide
:
I
am
a
debter
both
to
the
Graecians
and
Barbarians
,
both
to
the
wisemen
and
to
the
vnwise
.
If
any
man
will
say
:
yet
a
care
must
be
had
of
mens
capacities
,
and
of
edification
,
I
confesse
it
willingly
,
and
therefore
haue
alwaies
added
(
as
occasion
serueth
)
that
is
,
as
shall
be
fit
for
the
people
,
to
whom
we
speake
,
going
by
degrées
in
all
our
doctrine
,
as
may
most
profit
,
and
euer
soberly
and
carefully
keping
within
the
limits
of
the
word
.
But
vtterly
to
suppresse
and
alwaies
to
auoyd
any
truth
reueled
in
the
booke
of
God
,
or
by
name
this
truth
of
our
election
and
predestination
,
I
say
it
is
not
lawfull
,
but
the
contrarie
a
parcell
of
our
bounden
dutie
both
to
God
,
our selues
,
and
our
brethren
.
In
the
second
place
,
they
consider
as
The
doctrine
it selfe
is
layd
downe
in
Romanes
.
That
whome
he
hath
predestinate
them
also
he
called
,
and
whome
he
called
them
also
he
iustified
,
and
whome
he
iustified
,
them
also
he
glorified
.
Boldly
auouching
this
doctrine
which
some
make
so
dangerous
with
all
the
degrées
&
sequells
of
the
same
.
In
the
9.
Chapter
he
Vessels
of
mercy
prepared
to
glory
,
and
vessells
of
wrath
prepared
to
destruction
.
To
the
Ephesians
He
hath
chosen
vs
in
him
,
he
hath
predestinate
vs
to
be
adopted
,
&c.
In
the
Gospell
sée
often
two
sorts
of
men
,
one
to
whome
it
is
giuen
to
vnderstand
the
secrets
of
the
kingdome
of
Heauen
,
an
other
to
whome
it
is
not
giuen
,
one
sort
to
whome
it
shal
be
said
Come
ye
blessed
,
an
other
Go
ye
cursed
.
Behold
againe
saith
olde
Simeon
:
This
childe
is
apointed
for
the
fall
and
rising
of
many
in
Israell
.
Therefore
two
sorts
there
are
in
this
counsell
of
God
,
one
must
rise
&
the
other
must
fall
,
being
so
apointed
.
Esau
and
Iacob
,
Peter
and
Iudas
with
the
two
theues
at
the
death
of
Christ
,
&
many
mo
,
declare
thus
much
in
example
to
vs
.
God
hath
loued
,
and
God
hath
hated
,
God
hath
elected
and
God
hath
reiected
,
God
hath
saued
&
God
hath
cast
away
for
euer
.
Still
but
in
iustice
whatsoeuer
he
doth
,
without
wrong
to
any
all
being
his
owne
.
Now
if
any
man
will
not
stay
héere
,
but
will
search
further
,
and
aske
a
reason
of
this
the
Lords
doing
,
why
he
reiecteth
any
,
all
being
equall
his
workmanship
and
alike
by
nature
,
to
these
the
wise
and
sober
Apostle
answereth
no
otherwise
,
but
he
willed
because
he
willed
.
Noting
therby
displicet
,
quaerat
,
doctiores
,
sed
caueat
,
ne
inueniat
presumtores
.
Thou
O
man
lookest
for
an
answere
of
me
,
and
I
my selfe
am
also
a
man
.
Therefore
both
thou
and
I
,
let
vs
harken
to
him
that
saith
:
O
man
who
art
thou
that
disputest
with
God
?
Better
farre
is
faithfull
ignorance
,
then
rash
knowledge
.
Seeke
for
merit
,
thou
shalt
finde
but
punishment
.
O
depth
.
Peter
denieth
,
the
theefe
beleueth
.
O
depth
.
Thou
seekest
a
reason
of
this
,
I
will
tremble
at
the
depenes
.
Thou
reasonest
,
I
will
wonder
.
Thou
disputest
,
I
will
beleue
.
A
depth
I
see
,
to
the
bottome
I
cannot
come
,
Paule
calleth
them
the
vnsearchable
waies
of
God
,
&
thou
wilt
search
them
.
Whosoeuer
is
not
satisfied
with
this
aunswere
,
let
him
seeke
for
one
better
learned
then
I
am
,
but
let
him
take
hede
that
he
finde
not
a
more
presumer
.
Thus
much
may
suffice
for
the
doctrine
it selfe
that
it
is
euident
in
the
scripture
.
Concerning
the
braunches
of
it
,
as
euident
according
to
his
good
will
.
His
will
I
say
and
not
our
will
or
That
we
should
be
holy
,
saith
the
Apostle
,
not
because
we
were
holy
,
making
our
holinesse
an
effect
flowing
from
election
,
not
election
from
,
or
for
our
holynesse
.
With
which
Saint
Austine
agréed
when
he
said
:
Pradestinatio
est
preparatio
beneficiorum
Dei
.
Praedestination
is
a
preparation
to
all
the
benefits
of
God
.
I
haue
obtained
mercie
saith
the
Apostle
to
be
faithfull
,
not
because
I
was
faithful
,
or
would
be
in
time
.
Againe
to
the
Romans
,
There
is
a
remnant
according
to
the
election
of
grace
,
of
grace
,
I
say
,
and
marke
it
,
he
saith
not
of
merit
,
or
for
merit
,
for
grace
excludeth
merit
,
as
the
Apostle
plentifully
prooueth
,
Ro
4.
And
Sainct
Austine
plainly
confessed
Gratia
non
est
vllo
modo
,
nisi
sit
gratuita
omni
modo
.
It
is
not
grace
any
way
except
it
be
free
euery
way
.
And
againe
writing
vpon
these
words
in
Iohn
:
Nisi
pater
traxerit
,
except
the
father
dra●veth
:
Cur
aijt
traxerit
&
non
duxerit
?
Ne
vllam
precedere
nostram
voluntatem
au●
meritum
credamus
.
Why
saith
he
except
the
father
draw
him
and
nor
except
the
Father
guide
or
leade
him
?
Surely
for
feare
wee
should
think
by
so
speaking
that
some
will
of
ours
or
merit
went
before
.
3
Plaine
againe
is
the
scripture
for
the
The
foundation
of
God
remaineth
sure
,
sure
I
say
and
marke
it
,
hauing
this
seale
,
the
Lord
knoweth
who
be
his
.
To
the
Romanes
he
saith
thus
,
The
gifts
and
calling
of
God
are
without
repentance
,
that
is
without
change
or
alteration
.
It
may
appeare
vnto
vs
also
most
euidently
by
this
argument
.
If
whatsoeuer
a
sauour
of
death
vnto
death
,
and
not
a
sauour
of
life
vnto
life
.
The
long
suffering
of
God
,
how
gratious
,
how
good
,
how
worthie
praise
and
thanks
for
euer
.
Yet
vnto
the
wicked
Austen
Ipsa
etiam
peceata
.
The
very
sinnes
&
falls
of
the
godly
turne
vnto
their
good
some
way
or
other
,
though
thereby
they
may
not
be
imboldned
to
offend
.
Therefore
we
sée
how
firme
this
decrée
of
God
is
,
the
wicked
cannot
be
saued
turning
all
things
to
their
wo
,
and
the
elect
cannot
finally
be
cast
away
,
reaping
through
the
assisting
grace
of
Gods
spirit
good
from
all
things
that
befall
them
.
[
*
](A00801-e2340-b)
*
The
number
of
the
elect
and
knowledg
of
them
in
God
.
Luc.
12.
7.
For
number
and
knowledge
of
God
of
these
his
elect
and
chosen
,
the
scripture
againe
is
not
silent
,
but
telleth
vs
thus
much
,
that
the
haires
of
our
heads
are
numbered
.
Then
certainly
our
persons
.
God
The
number
of
the
elect
is
so
certaine
,
that
neither
addition
can
be
made
vnto
them
nor
diminution
from
them
.
Lastly
the
word
instructeth
euen
vs
also
Ihon
,
because
it
beléeueth
not
,
and
what
is
one
labour
beg●●
〈◊〉
●●her
,
one
sorow
foloweth
an
other
,
〈◊〉
〈◊〉
●iue
godly
in
Christ
〈…〉
,
the
troubles
litle
flock
saith
our
Sauiour
Christ
,
for
it
is
your
Fathers
will
to
giue
you
a
kingdom
,
as
if
he
should
say
whatsoeuer
befalleth
you
bitter
in
this
world
,
dispaire
not
,
but
comfort
your selues
and
soules
with
this
that
you
are
of
the
flock
,
that
is
elect
&
chosen
for
a
kingdome
which
your
fathers
will
is
without
all
faile
to
giue
you
.
Reioyce
that
your
names
are
written
in
the
booke
of
life
,
that
is
,
stay
your selues
vpon
your
election
euer
&
feare
not
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
it
is
God
that
iustifieth
,
who
shall
condemne
?
Who
shall
seperate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
No
I
am
perswaded
that
neither
death
nor
life
,
nor
Angells
,
nor
Principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
nor
depth
,
nor
ani
other
creature
shal
be
able
to
seperate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord.
Sed
superatis
omnibus
pro
cellis
,
tandem
in
portu
&c.
But
all
storms
&
waues
of
wo
being
passed
ouer
&
well
broken
of
,
at
last
in
the
quiet
hauen
of
euerlasting
comfort
I
shall
haue
my
rest
for
euer
&
euer
.
In
a
word
,
how
can
a
man
dispaire
of
Gods
mercie
in
due
time
,
that
findeth
his
election
in
the
meane
time
.
Swéete
therefore
euer
against
finall
feare
is
this
doctrine
.
Secondly
,
it
cooleth
and
quencheth
the
Thirdly
,
it
●●réth
our
harts
with
a
féeling
Fourthly
,
it
prouoketh
vs
to
all
good
Fiftly
,
it
stayeth
vs
against
offence
that
If
any
had
bene
of
vs
saith
the
Apostle
Ihon.
They
would
haue
continued
with
vs
.
Feare
we
not
therfore
when
men
start
aside
,
but
stand
we
fast
whosoeuer
shake
,
remembring
wel
that
all
being
not
apointed
to
the
end
,
they
neither
are
apointed
to
the
meanes
.
Lastly
,
most
swéetly
this
doctrine
of
our
O
Lord
say
they
against
thy
holy
Sonne
Iesus
,
whome
thou
hadst
anointed
,
both
Herod
and
Pontius
Pilate
,
with
the
Gentills
and
the
people
of
Israel
gathered
themselues
together
.
But
what
could
what
thy
hand
and
thy
counsell
had
determined
before
to
be
done
.
This
comfort
our
Sauiour
himselfe
pleased
to
apply
to
himself
against
the
cruel
enemy
lifting
him selfe
vp
,
&
vanting
as
though
he
had
all
power
of
life
&
death
against
our
Sauiour
.
Thou
couldst
haue
no
power
against
me
saith
he
,
except
it
were
giuen
thee
from
aboue
.
True
in
the
head
,
and
true
in
the
members
,
euer
to
our
great
stay
and
comfort
.
These
and
such
like
are
the
fruits
of
this
doctrine
of
our
election
.
Which
they
neuer
tasted
,
nor
euer
knew
,
that
so
wickedly
condemne
it
.
Let
it
suffice
that
we
féele
it
to
the
prayse
of
God
&
our
comfort
,
and
let
them
perish
with
their
error
,
that
so
cast
away
a
doctrine
of
such
heauenly
vse
,
if
they
will
not
repent
and
be
perswaded
.
Away
then
with
those
cursed
Cauils
that
flye
vp
&
downe
against
this
doctrine
.
Esau
,
because
God
himselfe
had
tould
her
,
that
he
would
make
two
mightie
nations
of
her
two
sonnes
,
&
the
elder
should
serue
the
yonger
,
yet
did
she
not
conclude
hérevpon
as
these
men
do
,
that
therfore
it
skilled
not
what
she
did
when
Esau
threatned
to
kill
Iacob
,
for
being
apointed
to
liue
,
he
could
not
be
killed
.
But
contrarywise
she
most
carefully
deuised
,
and
most
spéedely
vsed
meanes
to
kéepe
him
from
danger
,
by
sending
him
away
to
her
brother
Laban
till
Esau
his
anger
should
be
as
waged
.
Knowing
as
I
say
that
the
decrée
of
God
did
not
preiudice
meanes
,
but
rather
binde
vnto
the
same
,
as
being
to
take
his
effect
in
time
by
the
same
.
And
so
she
ran
not
rashly
to
the
counsell
of
GOD
as
these
men
doe
,
but
looked
what
her
owne
dutie
was
and
vsed
that
.
By
which
meanes
her
Sonnes
both
liued
,
and
all
came
to
passe
Paule
,
hinder
the
carefull
vse
of
meanes
in
him
or
the
company
.
A
third
example
,
if
you
will
,
let
vs
adde
to
these
two
,
as
pregnant
to
our
purpose
,
as
either
of
them
.
Our
Sauiour
Christ
him selfe
in
his
youth
was
sought
for
by
Herod
Egipt
,
there
tarying
till
he
should
bring
him
word
Which
Ioseph
dyd
,
&
so
by
vse
of
meanes
preserued
him
,
whom
yet
God
had
apointed
to
liue
from
euerlasting
,
do
Herod
&
all
the
world
what
they
could
.
Did
Mary
hinder
Ioseph
from
vsing
these
meanes
,
saying
to
him
,
tush
,
do
not
we
know
what
God
hath
aponinted
this
Child
vnto
?
Did
not
I
heare
what
the
Angell
said
to
me
when
I
conceiued
,
what
the
Shepherds
&
wise
men
said
when
he
was
borne
,
what
Simeon
and
Rebecca
,
Paule
,
God
himselfe
for
his
Sonne
Christ
,
and
all
that
euer
feared
God
,
&
vnderstoode
this
doctrine
since
the
world
began
.
So
doe
we
our
owne
selues
I
doe
not
doubt
at
this
day
,
carefully
working
our
saluation
with
feare
&
trembling
by
hearing
the
word
,
receiuing
the
Sacraments
,
and
folowing
the
course
prescribed
in
the
word
to
such
as
wil
be
saued
.
Making
the
determined
counsell
of
God
in
predestinating
vs
to
life
,
whereof
in
our
consciences
we
féele
a
swéete
assurance
,
the
ende
of
this
our
obedience
,
a
comfort
against
our
imperfections
when
we
cannot
do
the
good
that
we
would
,
and
therevpon
Satan
séekes
to
terrifie
vs
,
and
in
a
word
rather
a
chéefe
cause
to
incourage
vs
to
the
vse
of
meanes
,
then
any
way
to
make
vs
negligent
in
the
course
of
good
liuing
.
Let
prophane
persons
doe
what
they
will
,
and
say
what
they
list
,
as
both
works
and
words
be
vnsanctified
,
yet
thus
both
doe
&
say
the
godly
,
whome
we
are
to
folow
.
If
for
the
abusing
of
this
doctrine
by
some
,
the
doctrine
it selfe
must
be
reiected
,
then
must
the
whole
word
it selfe
be
also
prohibited
,
because
that
vnto
some
it
is
a
sauour
of
death
vnto
death
,
as
often
as
it
is
either
read
or
preached
.
But
God
forbid
.
Let
sinne
be
sinne
in
them
that
abuse
it
,
and
truth
be
frée
for
them
that
will
learne
it
.
Uaine
then
is
this
obi●ction
,
I
hope
you
sée
against
gods
predestination
,
that
it
maketh
vs
carelesse
what
we
doe
.
Surely
it
maketh
vs
most
carefull
as
I
haue
shewed
.
And
let
this
suffite
.
Why
but
if
I
did
nothing
yet
I
should
be
saued
,
being
apointed
to
be
saued
,
and
if
I
do
neuer
so
well
,
yet
I
shal
be
damned
,
being
apointed
therevnto
.
Be
not
deceiued
.
Being
apointed
to
be
saued
,
it
is
not
possible
that
you
should
do
nothing
.
For
aswell
you
are
apoynted
to
the
meanes
,
as
to
the
end
,
which
apointment
is
effectual
euer
as
examples
haue
showed
,
&
no
example
can
be
showed
to
the
contrary
.
For
as
predestination
hath
folowed
vpon
loue
in
God
,
so
doth
calling
folow
predestination
,
iustification
folow
calling
,
&
sanctification
,
which
is
this
vsing
of
meanes
that
I
speake
of
,
folow
iustification
.
Till
at
the
last
we
come
to
gloryfication
.
You
knowe
it
is
the
Apostles
cheyne
to
the
Romanes
.
Well
Sir
,
then
may
you
say
,
this
is
also
Neither
in
this
againe
let
vs
be
deceyued
.
For
to
sinne
necessarely
,
and
to
sinne
constraynedly
are
two
things
,
farre
differing
one
from
an
other
.
The
reprobate
they
sinne
necessarely
in
respect
of
Gods
decrée
,
but
yet
they
sinne
not
constreynedlie
,
or
by
force
thereof
at
any
time
.
For
then
might
their
punishment
séeme
somewhat
hard
.
But
there
is
in
them
knowledge
many
times
when
they
sinne
,
will
,
delight
,
&
anger
if
they
be
restreyned
or
brideled
any
way
,
all
which
are
testimonies
against
them
of
the
iustice
of
their
punishment
,
fully
conuincing
them
in
their
consciences
,
and
accusing
them
,
&
clering
this
doctrine
of
Gods
decrée
from
being
any
compulsion
to
them
to
transgresse
euer
.
Let
this
cauill
therfore
also
cease
,
and
this
holy
doctrine
stand
still
vndefiled
in
our
eyes
.
Thirdly
,
it
is
not
so
high
,
mysticall
,
obscure
Numquid
negandum
quod
apertum
,
quia
comprehendi
non
potest
quod
occultum
?
Must
we
therefore
deny
what
is
playne
and
manifest
,
because
we
cannot
comprehend
what
is
hidden
?
Thus
doe
we
sée
the
vanitie
of
mens
cauills
against
this
sacred
truth
of
God
,
and
whatsoeuer
else
is
brought
of
any
man
against
it
,
falleth
as
these
with
the
light
of
truth
,
when
they
are
considered
and
compared
with
it
.
And
let
thus
much
suffice
for
the
first
point
.
The
2.
part
.
Venit
ad
me
.
Commeth
vnto
me
.
Venire
ad
christum
est
christum
fide
amplecti
,
&
locum
dare
veritati
.
To
come
vnto
Christ
,
is
to
embrace
him
by
faith
,
&
to
giue
place
to
the
truth
,
saith
one
.
Quod
dedit
mihi
pater
,
(
scilicet
)
perpraedestinationem
,
venit
ad
me
(
.
s
.
)
per
fidem
.
What
the
father
hath
giuen
me
(
to
wit
)
by
predestination
,
that
commeth
vnto
me
(
by
faith
)
saith
an
other
,
as
we
hard
before
in
the
beginning
.
Quid
est
,
qui
ad
me
venerit
,
nisiqui
se
mihi
certa
fide
dederit
.
What
is
this
,
he
that
commeth
vnto
me
,
but
he
that
giueth
himselfe
vnto
me
by
assured
faith
,
saith
a
third
.
By
all
which
,
and
many
mo
,
that
I
could
aledge
,
we
sée
the
sense
is
thus
much
,
as
if
our
Sauiour
should
haue
saide
,
all
that
the
father
giueth
me
by
his
election
to
life
,
those
come
vnto
me
by
faith
,
that
is
,
those
lay
hould
of
me
,
and
embrace
me
by
true
beléeuing
in
me
,
&
testifie
that
fayth
by
fruits
of
the
same
dayly
,
as
God
inableth
.
Which
euidently
confirmeth
that
which
I
sayd
before
,
that
the
cause
of
election
is
in
God
,
not
in
man
.
For
here
we
sée
beléeuing
floweth
from
gods
giuing
,
and
not
gods
giuing
from
our
beléeuing
.
Therefore
is
true
faith
called
Electorum
fides
,
the
faith
of
the
elect
,
because
it
is
in
none
but
in
them
,
&
springeth
euer
from
Romans
,
and
many
places
mo
.
Sée
then
(
beloued
)
in
these
words
giuen
to
vs
by
the
Lord
Jesus
our
Sauiour
Let
vs
search
&
trye
our
wayes
saith
the
Prophet
Ieremy
.
Proue
your selues
whether
you
be
in
the
faith
or
no
,
saith
the
Apostle
,
with
many
such
like
.
Many
haue
thought
too
well
of
them selues
,
and
found
it
too
late
.
Here
is
a
direction
before
our
eyes
.
If
we
be
Gods
,
we
are
elected
&
so
giuen
to
Christ
as
men
that
shall
not
perish
but
be
saued
in
him
&
by
him
eternally
.
This
election
shall
apeare
For
all
that
the
Father
giueth
,
commeth
to
him
,
sayth
this
text
.
This
comming
to
Christ
is
by
faith
.
What
faith
?
By
a
true
&
liuely
faith
.
And
how
is
that
knowne
?
Euer
by
fruits
as
fire
by
heat
.
Here
then
is
the
point
.
Our
fruits
show
our
faith
,
our
faith
showes
our
comming
to
Christ
,
and
our
comming
to
Christ
in
this
sort
showeth
our
election
by
God
to
eternall
lyfe
.
Fruits
then
are
all
,
which
what
they
are
this
daye
in
many
of
vs
that
pro●esse
the
gospell
religiously
,
as
men
〈◊〉
〈◊〉
before
the
maiestie
of
God
,
&
the
burning
brightnesse
of
his
pearcing
eyes
,
let
vs
all
consider
in
the
secret
soules
and
consciences
of
vs
.
May
that
fearefull
strange
and
monstrous
apud
inferos
bysso
&
purpura
indutus
fuisset
.
Neuer
would
the
word
of
God
so
carefully
note
,
that
this
rich
man
tormented
in
hell
was
in
his
life
time
clothed
with
purple
&
fine
linen
.
So
saith
he
else
where
,
if
pryde
He
will
visit
all
those
that
go
in
strange
apparell
:
meaning
the
courtiers
as
the
marginall
note
saith
,
which
imitated
other
nations
in
their
apparell
.
If
the
Lord
threaten
punishment
,
iudge
in
a
féeling
hart
how
he
liketh
it
.
Saint
Ierom
noteth
an
example
of
his
punishment
Sic
gemmas
&
pretiosissima
ornamenta
Christus
defendit
.
So
doth
Christ
defend
pretious
stones
end
gaye
clothes
.
God
forbid
all
hands
in
these
daies
,
that
are
busied
in
such
dressing
of
haire
and
hanging
on
of
ornaments
aboue
that
which
is
fit
,
should
tast
of
such
iudgement
,
yet
feare
beloued
,
and
thinke
of
this
example
in
the
middest
of
your
deckings
.
For
God
may
show
his
wrath
if
it
please
him
in
a
moment
.
Cypryan
sayth
profitably
.
Tormenta
paucorum
exempla
sunt
omnium
.
The
punishment
of
one
is
an
example
for
all
.
And
with
the
wise
it
is
so
.
Apparell
sayth
the
wise
man
showeth
what
manner
of
person
one
is
,
as
doth
also
gesture
,
and
laughter
.
Then
vaine
apparell
saith
we
are
vaine
,
Macedon
,
who
hauing
apointed
one
to
be
a
Judge
,
&
hearing
after
that
he
vsed
to
dye
or
couler
his
beard
and
haire
,
streight
way
displaced
him
,
with
this
speach
,
that
he
which
was
not
faithful
in
his
haire
,
but
vsed
forgerie
and
falsehood
in
it
,
to
change
it
from
his
truth
,
was
no
way
to
be
iudged
as
a
man
that
would
be
trustie
in
greater
matters
.
A
most
notable
hatred
in
a
heathen
man
of
that
which
Christians
dote
in
,
and
will
not
be
perswaded
of
.
If
this
argument
should
be
vrged
in
our
dayes
,
howsoeuer
men
escape
,
many
women
would
be
concluded
worthy
litle
trust
.
God
worke
with
vs
and
so
I
leaue
it
.
May
that
inward
roote
from
whence
Lord
I
am
not
high
minded
,
I
haue
no
proude
lookes
.
I
doe
not
exercise
my selfe
in
matters
that
are
to
high
for
me
&c.
Making
it
as
we
all
sée
,
a
filthy
blot
in
any
man
that
will
belong
to
God
,
to
be
thus
.
Oh
pride
of
minde
,
what
hurt
hast
thou
done
and
dayly
yet
doest
to
mem
&
women
ouercaried
with
thée
?
What
downefals
&
breaknecks
hast
thou
brought
to
many
?
Adam
and
Eue
with
all
the
world
in
them
Miriam
,
other
wise
a
good
woman
had
a
litle
spice
of
this
inward
pride
,
and
it
made
her
prattle
against
her
owne
brother
.
Which
litle
busie
braine
against
a
superior
euen
in
so
good
a
woman
God
could
not
,
nor
would
not
suffer
,
but
by
no
lesse
buffet
then
a
loathsome
leprosie
bett
it
&
chastised
it
in
her
.
The
great
king
Nabuehadnezzar
swelled
in
his
minde
,
Is
not
this
great
Babell
that
I
haue
built
by
the
might
of
my
power
,
&
for
the
honor
of
my
maiestie
?
and
how
did
God
indure
it
?
Surely
saith
the
text
,
while
the
word
was
in
his
mouth
,
a
voyce
came
from
heauen
&
said
his
kingdome
was
departed
from
him
,
&
he
should
liue
with
the
beastes
of
the
fielde
and
eate
grasse
with
oxen
till
this
pride
were
abated
in
him
,
&c.
Reade
the
place
at
large
.
Remember
Haman
,
how
the
pride
of
his
minde
brake
his
neck
.
Reade
the
pride
of
Tyrus
in
the
prophet
Ezekiel
,
and
O
London
take
héede
betimes
.
an
arrow
that
flyeth
by
day
,
which
who
so
escapeth
is
graciously
blessed
.
Origens
,
Euagrius
,
shunning
to
be
a
Bishop
,
when
he
was
called
to
it
.
At
tu
multó
grauius
inquit
peccasti
quia
linguam
tibi
ipsi
excidisti
,
nec
conferre
eam
ad
dei
gloriam
pia
predicatione
euangelij
illustrandam
audes
.
But
thou
hast
sinned
much
more
greuously
in
cutting
out
thine
owne
tongue
&
not
daring
to
vse
it
to
the
setting
out
of
gods
glory
by
holy
preaching
.
Et
ne
tibi
arrogare
videaris
gratia
Dei
non
vteris
.
And
least
thou
shouldest
seeme
to
think
well
of
thy selfe
,
thou
wilt
not
vse
the
guifts
giuen
thee
of
God
.
A
golden
speach
,
beloued
,
for
many
in
these
dayes
to
thinke
of
,
noting
a
golden
meane
betwixt
arrogancie
and
negligence
.
Yea
,
rubbing
their
consciences
that
whilst
they
May
an
holow
hart
to
the
present
state
The
dayes
of
mourning
will
shortly
come
,
for
my
father
Isaac
,
&
then
will
I
kill
my
brother
Iacob
,
declare
this
comming
?
Nay
,
will
hastning
this
day
of
mourning
,
which
the
Lord
knoweth
is
like
to
be
a
day
of
blacknesse
&
darknesse
to
this
land
in
déede
,
&
I
warrant
them
,
to
themselues
Let
the
iudgements
of
God
answer
for
me
,
who
hath
euer
yet
wounded
in
wrath
the
Soule
of
our
Souereigne
may
still
be
bound
in
the
bundell
of
life
with
thee
her
gracious
God
,
and
her
&
our
enemies
for
thy
gospells
sake
be
euermore
cast
out
,
as
out
of
the
middle
of
a
sling
.
Amen
.
Amen
.
May
that
most
fearefull
diuision
,
bitternesse
England
,
and
many
worthy
men
in
it
,
prooue
vnto
any
guiltie
causer
of
the
same
,
his
comming
to
Christ
?
Surely
it
doth
not
,
Surely
it
cannot
.
And
the
God
of
might
and
power
persuade
it
to
vs
.
What
am
I
beloued
that
after
so
many
worthy
instruments
in
Gods
Church
which
both
in
this
place
and
else
where
,
haue
touched
this
griefe
,
I
should
assay
to
coole
and
delay
the
heat
of
it
?
Surely
I
am
no
bodie
,
and
therefore
better
for
me
to
doe
as
I
haue
hitherto
done
,
sit
still
in
silence
and
wish
that
my
head
were
full
of
water
,
and
myne
eyes
a
fountaine
of
teares
that
I
might
wéepe
day
and
night
for
this
fault
amongst
vs
,
them
to
say
any
thing
of
it
.
Yet
since
God
is
strong
in
weaknesse
,
and
hath
a
blessing
for
euerie
mans
speach
,
seasoned
with
his
truth
according
to
his
pleasure
,
I
ioyne
my
hart
&
tongue
and
soule
to
theirs
that
haue
herein
persuaded
,
and
with
all
the
power
of
my
spirit
I
beséech
you
brethren
,
with
them
high
and
low
whatsoeuer
you
are
,
as
the
Apostle
dyd
that
Philippians
:
If
there
be
any
consolation
in
Christ
,
any
comfort
of
loue
,
any
felowship
of
the
Spirit
,
any
compassion
and
mercy
,
fulfill
we
the
Apostles
ioye
,
being
like
minded
hauing
the
same
loue
,
being
of
one
accord
and
of
one
iudgement
,
nothing
being
done
through
contention
or
vaine
glory
,
but
that
in
meekenes
,
of
minde
we
may
euery
man
esteme
others
better
than
our selues
,
&c.
Thinke
we
of
the
words
of
our
Sauiour
Christ
,
neuer
to
be
forgotten
of
a
Christian
man
,
that
Hereby
we
are
to
be
discerned
to
be
his
disciples
,
if
we
loue
one
an
other
.
Hereby
I
say
,
hereby
,
If
we
loue
one
an
other
.
Loose
this
badge
and
loose
our
comfort
,
weare
it
,
and
show
it
,
and
as
the
Lord
is
God
,
we
are
his
chosen
.
God
is
loue
,
and
he
that
dwelleth
in
loue
,
dwelleth
in
God
and
God
in
him
.
An
vnspeakeable
comfort
to
the
man
that
hath
loue
.
God
is
not
contention
,
malie
〈◊〉
therefore
he
that
dwelleth
in
these
dwelleth
not
in
God
,
nor
God
in
him
.
As
vnspeakeable
a
terror
where
loue
is
lacking
if
it
were
thought
of
.
Blessed
are
the
peace
makers
for
they
shal
be
called
the
children
of
God
.
Cursed
then
are
the
peace
breakers
,
&
bate
makers
,
for
they
are
not
the
children
of
God
.
What
saith
the
Apostle
to
the
Ephesians
?
So
say
I.
Ther
is
one
bodie
,
one
spirit
,
one
hope
of
our
calling
,
one
Lord
,
one
faith
,
one
baptisme
,
one
God
and
father
of
all
which
is
aboue
all
,
and
through
all
,
and
in
vs
all
.
For
his
Blud
that
dyed
for
vs
,
let
all
these
ones
,
make
vs
one
,
indeuoring
to
our
dying
day
,
to
keepe
that
vnitie
of
the
spirit
in
the
bond
of
peace
.
which
there
the
Apostle
inferreth
.
And
I
beséech
you
marke
what
vertues
in
that
place
are
noted
as
necessary
to
this
vertue
,
if
euer
we
wish
it
.
-
Humblenesse
of
minde
to
bridle
pride
&
contempt
.
-
Meekenesse
moderating
anger
,
&
desire
of
reuenge
.
-
Long
suffring
,
to
indure
infirmities
in
brethren
.
-
And
a
supportation
one
of
another
thorough
loue
to
meete
with
summum
eius
,
when
we
are
wronged
.
These
are
the
vertues
that
preserue
concord
,
and
are
as
cheynes
and
braceletts
of
gold
to
the
possessors
of
them
.
Againe
,
what
strength
and
power
to
persuade
euery
good
minde
,
is
in
the
similitude
of
members
which
the
holy
Ghost
vseth
,
you
haue
often
heard
,
&
therefore
I
spare
to
stand
vpon
it
.
Onely
Oculos
,
manus
,
pedes
,
binos
,
vt
coniuncti
se
adiuuent
,
non
impediant
.
Eyes
,
hands
&
feete
,
two
of
eche
,
that
ioyning
&
ioyned
together
one
may
be
an
help
to
the
other
.
Sic
decet
fratres
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
becommeth
it
Why
〈◊〉
thou
my
words
in
thy
mouth
,
&c.
〈◊〉
what
hast
thou
to
doe
with
me
,
〈◊〉
〈◊〉
But
wil
reproue
them
as
the
&
setting
before
them
these
misdemenors
,
will
teare
them
in
peeces
and
no
man
shall
deliuer
them
.
How
feareful
againe
is
that
of
Salomon
,
that
sixe
things
the
Lord
hateth
and
the
seuenth
his
soule
abhorreth
.
What
is
that
seuenth
?
euen
he
that
rayseth
vp
contention
amongst
brethren
.
This
man
or
woman
,
this
person
rich
or
poore
,
the
Lord
hateth
,
the
Lord
loatheth
,
and
the
very
soule
of
the
Lord
abhorreth
.
A
fearefull
speach
.
If
any
man
tell
me
I
loose
my
labour
in
persuading
peace
,
as
long
as
men
kéepe
the
mindes
they
haue
,
that
they
must
haue
this
&
that
in
the
state
altered
or
they
will
haue
no
〈◊〉
.
To
this
man
I
saye
as
Austen
sayd
,
〈◊〉
dicitur
glacialem
niuem
calulam
esse
〈…〉
pacto
quam
dium
nixest
〈…〉
&c.
It
is
truely
said
that
the
congealed
snow
cannot
be
hat
.
For
as
long
as
it
is
snow
,
it
cannot
be
hotte
.
But
that
Snow
may
be
dissolued
&
then
that
water
that
before
was
cold
snow
,
may
be
heat
,
&
become
hotte
water
.
So
men
that
wish
some
things
and
want
,
&
by
reason
of
that
want
still
blow
the
cole
of
this
grieuous
discention
amongst
vs
,
though
while
they
retaine
such
iudgement
resolutely
,
ther
be
small
hope
of
peace
,
yet
may
they
by
Gods
gracious
working
,
sée
either
some
fault
in
matter
wished
,
or
in
manner
vsed
to
attain
their
wish
,
and
so
become
otherwise
inclined
to
peace
then
earst
they
were
.
God
is
able
,
and
God
is
good
,
and
therefore
wishing
but
what
God
willeth
,
and
my
persuasion
being
but
the
Lords
message
deliuered
to
me
in
his
worde
,
I
will
not
dispaire
what
so
many
good
Christians
ioyne
with
me
in
begging
at
Gods
hands
.
I
hope
that
of
Salomon
shall
〈◊〉
déepe
〈◊〉
,
that
It
is
a
mans
honor
to
cease
from
〈◊〉
,
but
euery
foole
will
be
medling
〈◊〉
the
holy
Ghost
censureth
to
be
fooles
,
they
are
like
to
proue
no
lesse
what
soeuer
they
think
of
themselues
.
Haue
solt
in
your selues
sayth
the
holy
Ghostby
and
by
ioynes●
&
Peace
one
with
an
other
.
For
Sal
〈…〉
est
virtutis
donum
,
sed
damnationis
argumentum
.
Salt
without
peace
is
not
a
vertue
,
but
an
argument
rather
of
damnation
,
sayd
he
truely
that
sayd
it
.
Let
vs
consider
one
an
other
,
to
prouoke
vnto
loue
and
to
good
works
,
not
forsaking
the
felowship
that
we
haue
among
our selues
,
as
the
manner
of
some
is
,
but
let
vs
exhort
one
an
other
,
&
that
so
much
the
more
because
the
daye
draweth
neere
.
I
will
conclude
with
Austen
,
and
so
trouble
you
no
more
in
this
matter
:
Si
vultis
viuere
de
Spiritu
Sancto
,
tenete
charitatem
,
amate
veritatem
,
desiderate
vnitatem
,
vt
perueniatis
ad
aeterminatem
.
If
you
will
liue
according
to
the
holy
Spirit
,
then
imbrace
loue
,
make
much
of
truth
,
and
desire
vnitie
,
that
you
may
come
to
aeternitie
.
God
in
his
swéete
mercy
giue
vs
vnitie
.
May
reuerence
to
superiors
as
holow
as
euer
was
Iudas
his
to
his
master
proue
vnto
our
soules
that
we
are
come
to
Christ
by
the
fathers
giuing
?
No
,
no
,
neither
cap
nor
kisse
,
nor
crouching
curtesie
without
faithfull
honor
within
,
can
euer
be
testimonie
of
true
pietie
.
And
if
séeming
to
reuerence
them
both
by
gesture
and
title
as
Iudas
did
,
cannot
make
me
better
than
a
Iudas
,
except
there
be
truth
within
me
,
how
much
lesse
may
open
,
wayward
and
wilful
withstanding
,
malitious
and
spitefull
denying
both
of
title
and
gesture
yeld
my
soule
comfort
in
the
day
of
féeling
what
all
sinne
meriteth
at
the
hand
of
God
?
I
read
quoted
out
of
Chrisostome
,
a
complaint
which
may
Vt
diabolus
,
ita
inquit
,
etiam
,
quilibet
facit
haereticus
vehementissimus
in
tempore
persecutionis
.
Loquens
cum
pontifice
,
nec
eum
vocat
pontificem
,
nec
archiepiscopum
,
nec
Religiosissimum
,
nec
sanctum
.
Sed
quid
?
Reuerentia
tua
,
Sapientia
tua
,
Prudentia
tua
,
Iustitia
tua
,
&
nomina
illi
adducit
communia
,
eius
negans
authoritatem
.
Diabolus
hoc
tunc
fecit
in
deo
.
As
the
diuell
,
so
,
saith
he
doth
euery
earnest
and
vehement
heretike
when
once
he
is
touched
or
troubled
for
his
fault
.
Speaking
with
the
Bishop
,
he
neither
calleth
him
Byshop
,
nor
Archbishop
,
nor
most
religious
,
nor
holy
.
But
what
?
Common
names
he
giueth
vnto
him
as
your
Reuerence
,
your
wisedome
,
your
Prudence
,
your
Iustice
,
denying
his
authoritie
.
This
then
did
the
diuell
in
God
.
Which
whether
some
come
very
néere
vnto
in
our
dayes
,
or
rather
be
not
all
out
so
good
as
this
,
I
appeale
to
your
knowledge
,
and
say
no
more
.
Certainly
beloued
it
is
worthy
marking
,
and
may
make
vs
wise
,
séeing
Satan
to
run
ouer
his
olde
lessons
againe
to
such
as
will
learne
them
at
his
hand
.
An other
man
saith
thus
:
Sicut
rem
ipsam
:
ita
&
in
scribendo
morem
obseruare
nostrarum
partium
ducimus
esse
.
As
we
obserue
the
matter
of
mens
writings
,
so
is
it
our
part
to
obserue
the
manner
also
.
And
what
hath
bene
the
manner
of
reuerencing
men
with
titles
in
olde
tyme
?
Surely
not
sparingly
,
not
grudgingly
,
but
fully
,
largely
&
hartely
.
Ignatius
who
liued
in
the
apost.
time
writing
but
to
a
Deacon
vseth
all
these
tytles
,
Honorato
a
deo
,
exoptatissimo
,
ornatissimo
,
Christo
spirituque
pleno
germano
filio
in
fide
&
charitate
,
Diacono
Christi
,
famulo
dei
.
To
the
honored
of
God
,
to
the
most
Wished
,
most
Excellent
,
full
of
Christ
and
the
holy
ghost
,
his
true
sonne
in
faith
&
loue
,
the
Deacon
of
Christ
,
the
seruant
of
God
.
And
what
was
the
custom
then
thinke
we
to
men
of
higher
place
?
I
could
easely
show
if
it
were
my
purpose
.
Quod
aijt
Paulus
,
Apostolus
Iesu
Christi
,
tale
mihi
videtur
quasi
dixisset
praefectus
Praetorio
Augusti
Caesaris
,
magister
exercitus
Tyberij
Imperatoris
.
That
Paule
intitleth
himselfe
an
Apostle
of
Iesu
Christ
,
saith
Hierome
,
it
semeth
to
me
asmuch
as
if
he
should
haue
writ
the
chiefe
ruler
of
Augustus
Caesars
palace
,
or
the
master
of
the
host
of
Tyberius
the
Emperour
.
Meaning
he
thought
y●
one
as
great
and
honorable
as
the
other
,
&
as
lawful
for
Ministers
to
haue
titles
of
honor
to
worke
reuerence
and
submission
to
their
places
as
for
others
.
Which
he
insinuateth
after
whenhe
saith
he
intitled
himselfe
thus
highly
:
Vt
lecturos
nominis
autoritate
deterreret
.
That
he
might
feare
the
readers
with
the
authoritie
of
his
name
.
Wherefore
beloued
let
vs
neuer
enuie
any
man
,
nor
for
malice
denie
any
man
,
what
his
place
yeldeth
vnto
him
.
Neither
let
vs
giue
it
with
holow
hart
.
For
surely
such
hart
towards
men
in
place
ouer
vs
yeldeth
no
comfortable
testimonie
vnto
our
consciences
that
we
are
come
vnto
Christ
if
we
examine
it
.
The
Lord
hath
sayd
,
measure
vnto
all
men
good
measure
heaped
vp
and
pressed
downe
.
And
what
we
giue
we
shall
receiue
againe
in
his
promise
.
If
we
grudge
other
men
what
is
due
to
their
places
,
some
shall
rise
vp
and
requite
vs
in
our
places
,
for
God
is
iust
,
and
God
is
true
,
who
hath
vowed
that
as
we
measure
to
others
we
shall
receiue
againe
good
and
bad
.
Neither
may
then
beloued
,
pride
outward
,
or
pride
inward
,
pride
of
body
,
or
pride
of
minde
,
assure
our
harts
that
we
are
come
to
Christ
.
No
more
can
a
false
faith
to
the
state
we
liue
in
,
nor
that
lamentable
diuision
amongst
vs
as
it
is
maintained
this
day
,
ne
yet
a
holow
hart
to
superiours
by
gréeuing
at
either
gesture
or
title
due
to
them
,
do
it
.
What
should
I
say
of
one
thing
mo
,
&
Belshazzar
,
making
God
had
numbred
his
kingdom
and
finished
it
,
wayed
him
in
the
balance
and
found
him
to
light
,
diuided
the
kingdome
and
giuen
it
to
the
Medes
and
Persians
,
euen
then
I
say
and
at
the
same
houre
when
he
was
drinking
with
his
Princes
,
wiues
and
concubines
in
the
vessels
of
gold
&
siluer
which
were
taken
from
the
house
of
God
.
Hath
Since
then
none
of
these
fruits
amongst
vs
this
day
do
prooue
vnto
our
consciences
What
then
?
Shall
we
saye
all
such
as
are
spotted
with
these
vices
are
by
and
by
is
come
vnto
me
,
but
shall
come
vnto
me
,
to
wit
,
in
time
.
●herfore
what
I
haue
〈◊〉
without
〈…〉
vnto
vs
〈◊〉
comfort
〈…〉
of
the
same
,
as
yet
〈◊〉
such
〈…〉
.
Which
is
cause
inough
to
make
vs
looke
about
vs
and
beware
.
For
what
true
comfort
may
all
the
world
yelde
me
,
if
I
finde
no
steps
of
my
election
to
life
in
me
.
Yet
since
the
text
is
,
as
it
is
,
that
they
shall
come
,
not
that
they
are
come
,
sée
the
swéetnesse
of
it
and
tast
it
and
take
it
with
you
.
It
showeth
thus
much
to
vs
that
there
is
yet
mercie
with
God
,
and
tyme
to
amend
.
Though
hither
to
vpon
such
fruits
as
these
,
neither
you
nor
I
nor
any
flesh
liuing
can
ground
any
good
estate
like
to
insew
vs
in
the
world
to
come
,
but
euen
the
flat
contrary
,
yet
we
may
come
to
day
all
in
tyme
by
true
repentance
,
and
showing
foorth
hereafter
fruits
of
a
true
and
liuing
faith
,
that
faith
shall
show
our
comming
to
Christ
,
and
that
comming
,
the
fathers
giuing
,
and
so
hereafter
we
haue
comfort
of
that
which
as
yet
by
that
true
sequele
of
this
text
we
haue
not
had
.
A
fit
oportunitie
were
here
them
to
persuade
amendment
to
all
estates
,
if
the
time
were
not
too
farre
spent
.
As
yet
turne
and
liue
.
As
yet
turne
and
show
that
you
were
the
Lords
from
euerlasting
,
though
straying
&
starting
aside
for
a
time
and
not
throughly
called
.
As
yet
brethren
giue
diligence
to
make
your
calling
&
election
sure
by
good
fruits
.
Euen
such
as
the
Apostle
there
nameth
.
For
if
you
doe
these
things
saith
he
,
you
shall
neuer
fall
.
There
being
by
this
meanes
an
entrance
ministred
vnto
you
abundantly
vnto
the
euerlasting
kingdome
of
our
Lord
and
Sauiour
Iesus
Christ
.
This
is
comfort
,
that
we
may
yet
come
,
&
let
vs
not
neglect
it
.
So
cease
I
further
to
mooue
you
in
this
matter
,
hoping
no
man
to
day
hearing
Gods
voyce
,
will
harden
his
hart
,
and
persuading
himselfe
either
that
he
is
come
when
in
déede
he
is
not
,
or
presuming
that
he
may
come
when
he
will
,
though
he
doe
deferre
it
,
which
in
déede
he
cannot
,
before
euer
he
doe
come
perish
&
be
damned
.
Lastly
by
this
manner
of
spech
(
shall
come
)
certainty
of
comming
is
noted
first
The
3.
part
.
The
intertainment
that
such
as
come
to
Christ
shall
finde
with
him
,
is
layd
downe
in
these
words
Non
eijcio
,
I
cast
not
away
.
The
words
are
plaine
,
and
therfore
let
vs
but
consider
the
vse
of
them
,
and
so
hast
to
an
ende
.
1
First
then
they
contayne
a
singular
I
neuer
cast
away
him
that
commeth
.
True
,
beloued
,
true
,
and
most
true
,
blessed
be
his
maiestie
for
such
goodnesse
.
Publicans
and
sinners
,
poore
fishermen
and
despised
Gentils
he
hath
entertayned
withall
mercie
&
fafour
as
we
know
.
Come
vnto
me
all
ye
that
trauell
and
are
heauy
laden
,
carieth
with
it
no
exception
of
pouertie
or
basenesse
,
but
reacheth
out
comfort
to
all
commers
be
they
neuer
so
many
in
the
eyes
of
men
,
ego
reficiam
vos
.
I
will
refresh
you
.
At
what
time
soeuer
a
sinner
repenteth
himselfe
from
the
botome
of
his
hart
I
will
put
all
his
wickednesse
out
of
my
remembrance
saith
the
Lord
.
Hath
it
any
exception
of
vnworthinesse
against
any
true
repenter
?
If
thy
sinnes
were
as
redd
as
skarlet
I
will
make
them
as
white
as
snow
,
noteth
it
any
casting
away
of
any
that
is
truely
sorowfull
?
No
,
no.
And
therefore
this
speach
is
true
,
he
that
commeth
to
me
I
cast
not
away
.
Dauid
so
dead
by
adultery
and
murder
he
cast
not
away
,
when
repentance
cryed
hartely
Lord
Lord
I
beleeue
(
to
witt
as
I
am
able
)
help
my
vnbeleefe
,
found
his
swéet
comfort
notwithstanding
imperfection
.
In
a
word
,
he
that
commeth
vnto
me
I
cast
not
away
,
haue
all
true
commers
to
Christ
found
since
the
world
was
,
and
shall
doe
till
it
ende
againe
.
Heauen
and
earth
passing
,
but
not
a
iote
of
this
word
of
God
fayling
in
truth
&
swéetnesse
promised
.
2
An
other
swéete
vse
of
these
words
3
A
third
vse
is
this
to
Magistrates
&
4
Fourthly
it
most
notably
implieth
is
like
a
tree
planted
by
the
water
side
whose
leafe
shall
neuer
fade
nor
fall
away
,
for
want
of
moysture
,
neuer
,
neuer
.
To
the
two
and
thirtie
of
Ieremy
where
promise
is
made
that
the
couenant
with
such
as
are
come
vnto
him
shal
be
euerlasting
,
that
he
will
neuer
turne
away
from
them
to
doe
them
good
,
but
will
put
his
feare
in
their
harts
that
they
shall
not
depart
from
him
.
Which
place
Austen
often
vrgeth
,
and
setteth
it
as
a
wall
of
brasse
against
doubt
héerein
by
any
man
.
To
the
testimony
in
Mathew
againe
,
wher
it
is
sayd
,
they
should
deceiue
the
verie
elect
,
(
if
it
were
possible
)
if
it
were
possible
againe
I
say
,
and
euer
remember
it
.
To
the
tenth
of
Ihon
where
our
Sauiour
saith
I
will
giue
my
sheepe
eternal
life
,
and
they
shall
neuer
perish
,
neither
shal
any
pluck
them
out
of
my
hands
.
With
a
number
such
places
mo
,
all
proouing
and
preaching
this
truth
of
God
vnto
vs
,
that
once
finde
in
our selues
a
true
comming
to
Jesus
Christ
by
faith
and
obedience
,
the
two
heads
of
all
religion
,
and
conclude
a
comfort
more
swéete
then
tounge
can
tell
:
our
saluation
is
sure
when
this
life
is
ended
,
for
this
text
is
plaine
with
all
else
now
named
,
He
that
commeth
to
me
I
neuer
cast
away
.
Shaken
we
may
be
&
dangerously
tempted
,
as
God
shall
thinke
good
,
but
perish
we
cannot
if
these
scriptures
be
true
.
Peter
is
a
paterne
what
may
befal
vs
,
and
Peter
is
a
proofe
of
Gods
goodnesse
toward
vs
.
Of
whom
Tertullian
saith
thus
:
Fidei
robur
concussum
fuit
,
sed
non
excussum
,
mota
fuit
fides
,
sed
non
amota
,
caepit
arescere
,
sed
non
exaruit
,
ore
deum
negauit
,
sed
corde
tenuit
.
The
strength
of
his
fayth
was
shaken
,
but
not
shiuered
in
peeces
,
moued
it
was
,
but
not
remoued
,
it
began
to
dry
,
but
it
withered
not
quite
,
with
his
mouth
he
denyed
God
,
but
his
hart
did
not
fully
,
and
finallie
let
him
go
.
Thus
farre
may
we
fall
(
which
yet
God
forlnd
)
and
by
the
mercy
that
raysed
him
,
rise
againe
.
〈…〉
tentatoris
,
viuit
tamen
radix
.
Wel
may
the
tempter
cast
downe
our
leaues
that
declared
vs
to
liue
,
and
yet
shall
the
roote
remaine
a
liue
though
it
be
not
seene
,
saith
Theophilact
.
Fowlly
fell
Dauid
we
all
know
,
and
felt
a
feareful
change
in
his
hart
when
he
cryed
:
O
Lord
Let
me
feele
the
comfort
of
thy
Spirit
againe
,
yet
finally
forsaken
he
neuer
was
,
Robert
Glouer
in
the
Acts
and
Monuments
Glouer
,
to
my
remembrance
hauing
receiued
sentence
to
be
burned
for
his
faith
,
was
in
the
prison
after
so
bereft
of
all
swéet
comfort
and
féeling
of
the
Spirit
in
his
soule
and
inwards
,
that
he
séemed
rather
to
himselfe
as
it
were
forsaken
,
then
otherwise
,
of
God
and
his
grace
.
Diuers
godly
brethren
to
whome
he
made
great
lamentation
for
this
his
dulnesse
,
comforted
him
with
gods
promises
,
assuring
him
in
the
truth
therof
,
that
it
would
be
otherwise
with
him
in
due
tyme
,
though
thus
it
pleased
God
to
humble
him
for
a
while
happely
,
(
as
in
déede
it
was
)
that
it
might
be
more
swéet
,
when
it
come
.
Say
what
they
all
could
,
he
receiued
no
tast
of
swéetnesse
,
but
remained
still
all
dull
and
heauie
&
dead
in
himselfe
.
The
tyme
of
his
death
came
,
he
thus
voyde
of
comfort
,
a
dolefull
and
heauie
case
if
we
thinke
of
it
.
The
brethren
applied
him
stil
with
their
comfort
,
bad
him
not
feare
,
for
as
sure
as
the
Lord
liued
,
who
neuer
forsaketh
his
in
their
most
néede
,
the
Spirit
would
come
againe
yet
ere
he
died
.
And
because
they
were
most
sure
of
it
,
grounding
themselues
vpon
Gods
promises
which
neuer
faile
,
therfore
they
intreated
him
that
when
it
came
,
he
should
giue
them
a
signe
,
or
by
some
meanes
or
other
make
them
acquainted
with
it
,
both
for
their
comfort
present
,
and
instruction
euer
in
the
like
triall
.
He
promised
that
he
would
,
and
now
sée
the
wonderfull
worke
of
God
,
being
taken
out
of
the
prison
and
vpon
his
way
to
the
place
where
he
must
dye
,
sodainly
in
the
way
came
such
a
streame
of
swéetnesse
into
his
hart
,
and
such
a
power
of
the
Spirit
replenished
his
soule
,
that
he
cryed
with
a
loude
voyce
:
He
is
come
,
he
is
come
,
he
is
come
.
To
the
vnspeakeable
comfort
of
the
godly
brethren
,
that
had
assured
him
thereof
before
,
&
the
great
wonder
of
them
that
knew
not
what
be
meant
.
Neuer
being
so
heauy
in
the
tyme
of
his
humbling
as
now
he
was
ioyfull
after
this
his
lightning
.
Tried
therfore
I
say
Gods
children
may
be
,
and
séeme
as
forsaken
,
but
yet
in
the
ende
it
is
not
so
,
my
text
being
true
,
as
God
is
true
:
He
that
commeth
to
me
I
neuer
cast
away
.
Stand
we
therefore
in
the
truth
of
God
with
assured
comfort
of
our
happy
end
when
once
we
find
we
are
truely
come
to
Jesus
Christ
by
the
Fathers
giuing
.
Eor
whom
the
Lord
loueth
to
the
and
he
loueth
&
Iesus
Christ
is
yesterday
&
to
day
&
the
same
for
euer
.
But
O
presumption
,
presumption
,
cry
I
will
not
cast
him
away
that
commeth
,
or
I
do
neuer
cast
him
away
.
If
I
beléeue
this
●o
be
true
,
doe
I
presume
,
or
performe
my
dutie
in
giuing
credit
to
the
Lord
?
Nay
,
is
not
the
doubting
of
it
a
feareful
dishonoring
of
God
and
detracting
from
his
truth
?
Surely
if
a
man
should
doubt
one
of
your
wordes
you
will
make
it
and
take
it
a
wrong
,
and
shall
it
be
no
wrong
to
doubt
of
God
?
Much
more
.
Therefore
let
these
sinfull
men
delight
in
their
owne
discomfort
&
the
Lords
disgrace
,
till
God
open
their
eyes
,
let
you
and
me
be
of
Austens
iudgement
in
this
matter
:
Non
est
ista
superbia
elati
,
sed
c●●fessio
non
ingrati
:
This
is
not
any
pride
of
one
puffed
vp
,
but
a
confession
of
one
that
is
not
vnthankfull
.
If
any
man
thinke
yet
this
doctrine
of
assurance
will
make
men
carelesse
how
they
liue
,
I
haue
answered
before
this
obiection
and
showed
,
that
is
neuer
so
in
them
that
are
truely
religious
and
truely
taught
,
because
they
know
God
hath
aswell
apointed
the
way
,
as
the
ende
,
that
is
holy
life
aswell
as
saluation
in
heauen
.
And
Pietas
quae
finem
nouit
,
non
est
pietas
:
Pietie
that
ceaseth
was
neuer
pietie
.
Lastly
these
words
teach
vs
constancie
Ruth
,
who
answered
her
mother
in
law
Intreat
me
not
to
leaue
thee
,
nor
to
depart
from
thee
.
For
whither
thou
goest
I
will
go
,
where
thou
dwellest
I
will
dwell
,
thy
people
shal
be
my
people
,
and
thy
God
my
GOD
.
Where
thou
dyest
,
I
will
dye
,
and
there
will
I
be
buryed
.
The
Lord
do
so
to
me
&
more
also
,
if
ought
but
death
depart
thee
and
me
.
This
was
stedfastnesse
worthie
praise
and
an
example
for
all
to
folow
,
that
in
this
behalfe
wil
be
worthie
of
prayse
.
Such
againe
was
not
Traian
the
Emperour
of
whome
it
is
written
that
when
Sura
Licinius
one
whome
he
greatly
trusted
,
was
accused
to
him
that
he
was
not
faithfull
,
but
practised
trechery
against
him
:
Traian
would
not
be
induced
to
suspect
his
faith
●home
long
he
had
loued
and
duely
tried
,
but
in
stede
of
that
frowne
with
the
appurtenances
which
the
accusers
looked
for
,
went
to
Sura
his
house
vnbidden
&
tould
him
he
would
suppe
with
him
,
called
for
Sura
his
barbar
&
caused
him
to
shaue
him
,
euery
way
contynued
his
receiued
liking
of
a
faithfull
falsely
accused
friend
,
to
his
great
honor
,
Sura
his
great
commfort
,
and
the
accusers
great
griefe
that
saw
it
.
This
againe
was
constancie
worthie
prayse
in
a
noble
Emperour
.
A
glasse
for
all
noble
men
and
great
men
to
looke
in
,
that
the
like
vertue
may
win
the
like
prayse
,
and
their
poore
,
faithfull
,
true
friends
&
seruants
like
comfort
.
The
very
same
honor
for
constancie
in
his
affection
got
Alexander
the
great
in
his
life
,
and
kepeth
it
yet
to
this
day
in
the
monuments
of
learning
,
for
giuing
no
credit
to
such
as
Darius
.
For
the
next
phisicke
he
had
néede
of
,
he
caused
the
same
Philip
to
make
him
a
p●tion
and
taking
the
same
with
one
hand
deliuered
Philip
the
letter
that
accused
him
with
the
other
,
drinking
of
the
potion
without
any
stay
or
doubt
either
then
or
euer
afterward
.
But
what
,
shold
I
trouble
you
with
many
of
these
examples
,
my
text
is
in
stéed
of
ten
thousands
thousands
of
them
,
Jesus
Christ
our
Sauiour
is
constant
&
loueth
to
the
end
whome
he
once
loueth
,
casting
not
away
for
malice
of
man
or
diuill
whom
once
he
receiueth
being
come
vnto
him
.
Thinke
therfore
of
this
,
&
let
this
reforme
our
wauering
wills
,
our
tottering
loue
,
&
vnstable
affections
,
together
with
that
of
Salomon
,
if
Omni
tempore
diligit
qui
amicus
est
.
He
loueth
euer
that
is
a
true
friend
.
And
let
this
suffice
.
I
might
note
a
true
comfort
in
this
constancie
Amen
.
Amen
.