¶
A
briefe
Treatise
,
with
certayne
Answers
to
the
Obiections
of
the
Aduersaries
of
this
doctrine
,
written
by
Anthonie
Gylbie
.
WHereas
three
yeeres
ago
,
dearely
beloued
,
I
did
write
of
this
matter
of
Election
&
Reprobation
,
which
is
called
Predestination
,
in
a
certayn
Commentarie
vpon
the
Prophet
Malachie
,
by
the
occasion
of
this
texte
:
I
haue
loued
Iacob
,
and
I
haue
hated
Esau
.
The
which
Treatise
by
the
rage
of
persecution
,
partly
perished
,
and
parte
dyd
come
of
late
to
my
hands
:
accompting
this
doctrine
so
necessarie
,
that
vpon
all
occasions
it
ought
with
reuerence
to
be
vttred
to
the
glory
of
God
,
which
so
wonderfully
appeareth
in
this
his
riche
mercie
towards
vs
,
whom
he
chooseth
from
the
filthe
of
sinne
,
to
serue
him
in
righteousnesse
,
and
to
the
beating
down
of
our
corrupt
nature
,
which
without
this
,
eyther
mounteth
by
pride
,
vnto
presumption
,
or
falleth
by
infidelitie
to
desperation
.
Bicause
that
without
some
taste
of
this
diuine
prouidence
in
Predestination
,
there
can
be
no
fayth
,
but
eyther
a
doubtfull
wauering
,
leading
to
dispayre
,
which
we
haue
felte
in
the
Papistrie
,
whyles
we
looked
to
our
owne
weaknesse
and
infirmitie
,
not
able
to
endure
one
houre
in
the
way
of
righteousnesse
:
or
else
a
vayne
presumption
of
fayned
holynesse
,
whyles
we
beholde
our
owne
beléefe
and
good
works
,
or
the
perfection
that
we
doo
imagine
in
our
owne
selues
,
as
doo
the
Anabaptistes
.
Therefore
I
thought
it
good
according
to
my
simple
Talent
,
to
testifie
this
truthe
agayne
vnto
the
worlde
,
at
the
Printing
of
this
worthy
Table
of
the
great
lerned
man
,
Master
Beza
,
which
is
set
foorth
in
French
,
Latin
,
and
Italian
,
and
now
into
Englishe
,
translated
by
our
brother
W.
Whittingham
:
wherein
is
most
euidently
set
foorth
before
our
eyes
the
chiefe
ground
of
this
doctrine
,
and
the
principall
poyntes
thereof
are
so
déepely
opened
,
that
there
séemed
to
wante
nothing
that
was
possible
in
so
few
lines
to
be
vttered
,
yet
for
the
shortnesse
therein
all
things
can
not
be
conteyned
,
but
that
some
brief
lessons
for
the
vnlearned
(
who
hath
not
their
sences
fully
exercised
with
suche
déepe
sentences
)
may
well
be
adioyned
,
as
euery
man
hereafter
shall
héerevnto
be
moued
by
the
spirit
of
God
working
in
their
hearts
(
that
many
bearing
witnesse
to
the
truthe
of
this
most
profitable
doctrine
nowe
reuealed
)
the
mercies
of
God
in
choosing
his
chyldren
may
more
and
more
,
day
by
day
be
disclosed
:
and
by
the
witnesse
of
diuers
consenting
togither
in
one
,
God
the
father
of
our
Lorde
Iesus
Christ
may
be
glorified
.
For
héerein
chiefly
standeth
his
prayse
,
honor
,
and
glory
,
that
these
his
wonderfull
mercies
towarde
his
Electe
may
be
praysed
.
Nowe
there
is
no
meane
more
apte
,
nor
doctrine
more
conuenient
to
establish
the
fayth
of
the
Saincts
,
than
to
certifie
by
the
Scriptures
,
that
God
hathe
chosen
them
before
the
beginning
of
the
worlde
to
be
holy
to
him selfe
,
and
so
written
their
names
in
the
booke
of
lyfe
in
the
heauens
,
that
all
their
saluation
resteth
wholly
vpon
his
hands
and
holy
counsell
that
can
by
no
meanes
be
altred
or
chaunged
,
so
that
neyther
death
,
diuell
,
nor
hell
,
dare
nowe
accuse
them
that
are
by
adoption
grafted
in
Christ
,
who
are
called
of
the
eternall
purpose
:
bicause
it
is
God
that
iustifieth
,
and
who
dare
condemne
them
?
It
is
Christ
that
is
giuen
for
them
,
and
howe
shall
not
all
things
be
giuen
also
to
them
?
For
them
that
he
knewe
before
,
them
he
ordeyned
before
,
that
they
should
be
like
fashioned
to
the
image
of
his
sonne
,
and
whome
he
appoynted
before
,
those
also
he
called
,
and
whome
he
called
,
those
also
he
iustified
,
and
whom
he
iustified
,
those
also
he
glorified
,
that
this
eternall
purpose
and
counsell
of
God
,
béeing
once
reuealed
to
his
Saincts
,
by
the
effectuall
vocation
and
calling
,
whiche
is
the
iustification
of
fayth
wrought
in
their
heartes
by
the
holy
spirite
,
they
can
no
longer
doubt
neyther
of
Election
,
Predestination
,
saluation
,
or
glorification
.
Neither
can
any
thing
more
beate
downe
mans
nature
,
and
the
pride
of
his
vayne
heart
,
than
to
behold
the
maiestie
of
God
,
making
them
by
grace
so
farre
vnlyke
one
to
the
other
,
who
were
both
one
,
altogither
by
nature
the
children
of
wrath
,
of
vengeance
,
&
damnation
:
as
the
wonderfull
example
of
Iacob
and
Esau
,
of
whom
the
Lorde
pronounceth
that
he
loueth
the
one
,
and
hateth
the
other
,
before
they
were
borne
,
and
the
terrible
sentence
agaynst
Pharao
,
whome
the
Scripture
affyrmeth
that
God
raysed
vp
to
shewe
vpon
him
his
power
,
and
hardened
hys
hart
,
to
make
his
name
knowne
,
&
suche
like
,
which
euerywhere
are
set
before
our
eyes
to
cause
man
fall
downe
before
God
,
and
to
feare
his
iudgements
,
doth
declare
.
But
our
Aduersaries
obiect
agaynst
vs
,
that
this
doctrine
is
an
offence
to
many
,
and
that
some
abuse
it
to
carnall
libertie
.
I
doo
answere
,
that
Christe
is
a
stumbling
stone
to
many
,
and
all
the
doctrine
of
the
Gospell
is
likewise
slaundered
by
the
euill
conuersation
of
others
:
yet
may
we
not
prohibite
the
swéete
floures
from
the
Bées
,
bicause
Spiders
sucke
thence
their
poyson
,
no
more
than
wée
maye
stoppe
the
sunne
to
shyne
,
bycause
it
hurteth
sore
eyes
.
But
that
it
may
be
the
glad
tydings
of
saluation
to
the
assurance
of
the
faith
of
the
one
,
and
a
cleare
testimonie
of
condemnation
of
the
other
,
to
the
beating
downe
of
the
pride
of
man
,
thys
glorious
counsel
of
the
mightie
God
,
ought
vnto
all
in
this
cleare
reuelation
of
the
Gospel
,
to
be
offered
,
opened
,
and
published
.
Wherefore
by
the
good
wyll
of
God
,
we
entende
to
speake
of
this
greate
matter
,
none
other
wayes
,
neyther
in
any
other
sorte
,
then
the
open
Scriptures
shall
approue
our
sayings
.
Therfore
we
say
with
the
holy
Apostle
Sayncte
Paule
:
Blessed
be
God
the
Father
of
our
Lorde
Iesus
Christe
,
whiche
hath
blessed
vs
with
all
spiritual
blessings
in
heauenly
things
vnto
Christe
,
lyke
as
he
hath
elected
and
chosen
vs
in
hym
before
the
foundations
of
the
worlde
were
layde
,
that
we
should
be
holy
and
blamelesse
before
him
by
loue
,
who
hath
predestinate
vs
,
that
hée
mighte
fréely
choose
vs
to
bée
hys
chyldren
by
Iesus
Christe
.
Ephe.
j.
And
thoughe
there
come
some
wicked
men
whiche
were
long
before
appoynted
to
this
iudgement
,
whiche
doo
turne
the
grace
of
oure
God
to
lasciuiousnesse
and
wantonnesse
,
as
holy
Iude
saythe
:
yet
knowe
we
that
we
are
chosen
by
Iesus
Christe
,
that
the
glory
of
his
grace
,
hys
fauoure
and
mercy
towardes
vs
mighte
be
praysed
.
For
wée
are
the
electe
and
chosen
kynred
,
and
hys
people
by
purchase
,
that
wée
shoulde
shewe
the
vertue
of
hym
whyche
hathe
called
vs
foorth
of
darknesse
into
this
maruellous
lighte
.
This
people
ordeyned
to
saluation
onely
beléeueth
.
Act.
13.
For
thys
Electe
people
onely
was
Chryste
sent
into
this
worlde
.
To
them
onely
is
the
worde
of
saluation
sente
,
as
Peter
sayth
:
To
the
Elect
by
the
foreknowledge
of
God
the
father
.
1.
Pet.
1.
Then
to
know
what
this
Election
of
God
is
,
and
what
in
the
Scriptures
it
dothe
signifye
.
Wée
describe
and
defyne
Election
to
bée
the
frée
choyce
of
the
good
wyll
of
the
Almyghtie
GOD
appoynting
and
prescrybyng
in
the
Booke
of
lyfe
before
the
beginning
of
the
world
,
whom
he
will
haue
to
be
saued
and
compted
amongest
the
iust
.
Whom
he
will
haue
holy
and
without
faulte
before
hym
to
bée
his
children
,
by
adoption
to
set
foorth
his
glory
.
This
choyse
,
this
choosing
,
this
aforeappoynted
purpose
and
ordinaunce
of
God
,
is
aboundauntlye
set
foorthe
in
the
firste
chapter
to
the
Ephesians
.
That
this
commeth
of
the
frée
wyll
of
God
and
hys
onely
grace
,
freely
without
our
deseruing
(
contrary
to
the
vayne
opinion
of
the
Papists
and
Anabaptists
)
the
same
chapter
and
the
nexte
chapter
folowing
dothe
plainely
testifie
.
Epe
.
1.
2.
And
most
euidently
,
the
Lord
in
his
maiestie
,
speaking
to
his
seruant
Moyses
.
Exod.
33.
declared
all
this
to
stande
of
his
mercy
,
saying
:
I
will
haue
mercie
vpon
whom
it
liketh
me
,
and
I
will
shew
mercie
where
it
shall
be
my
pleasure
,
for
so
is
the
meaning
of
those
wordes
,
I
will
haue
mercy
vpon
whom
I
will
haue
mercy
.
Paul
also
declaring
in
this
place
the
woorke
of
God
béetwixte
these
two
children
Iacob
and
Esau
.
Romaynes
.
9.
saythe
thus
of
this
frée
Election
,
when
Rebecca
was
with
child
with
one
and
the
same
father
Isaac
,
before
the
children
were
borne
,
when
they
had
neyther
done
good
nor
bad
,
that
the
purpose
of
God
whiche
is
by
Election
mighte
stande
,
it
was
sayde
to
her
,
not
for
the
cause
of
workes
,
but
by
the
grace
of
the
caller
,
the
elder
shall
serue
the
younger
.
As
it
is
written
,
saythe
hée
:
Iacob
I
loued
,
but
Esau
I
hated
.
Of
the
booke
of
life
,
Moyses
speaketh
,
Exod.
32.
And
Christ
himselfe
,
Luk.
10.
Saying
to
his
Apostles
:
Ioy
you
and
be
glad
,
for
your
names
are
written
in
the
boke
of
life
in
the
heauens
.
And
in
the
69.
Psalme
it
is
spoken
against
the
wicked
.
Let
them
not
be
written
amongst
the
Iust
,
and
put
them
foorth
of
the
booke
of
life
.
And
agaynst
the
false
Prophet
.
Ezechiel
.
13.
He
shall
not
be
in
the
counsaile
of
my
people
,
nor
written
in
the
booke
of
the
house
of
Israell
.
There
be
two
finall
causes
also
of
this
eternal
purpose
of
the
election
,
the
which
Paule
rehearseth
in
the
first
chapter
to
the
Ephesians
,
the
one
toucheth
God
,
the
other
perteineth
to
man
.
He
hath
Elected
vs
beefore
the
foundations
of
the
worlde
(
sayth
the
Apostle
)
that
wée
mighte
be
holy
and
without
blame
.
And
thys
answereth
the
wicked
,
which
would
abuse
the
mercies
of
God
to
their
lust
.
Againe
it
followeth
,
He
hath
Predestinate
vs
,
that
he
might
choose
vs
to
be
hys
chyldren
,
that
hys
name
may
bée
praysed
.
And
this
stoppeth
the
mouthes
of
al
our
Aduersaries
that
say
,
that
thys
doctrine
is
not
to
the
prayse
of
God
:
so
that
they
must
cease
to
slaunder
this
doctrine
,
vnlesse
they
wil
hinder
the
glory
of
God
,
and
denie
the
open
Scriptures
.
Nowe
it
is
to
be
noted
and
marked
dyligently
,
that
thys
woorde
Election
is
taken
after
two
sortes
in
the
Scripture
,
some
tymes
as
it
signifieth
absolutely
the
frée
choyse
,
will
,
and
appointment
of
God
,
without
the
respecte
of
the
reuelation
of
the
woorde
and
message
of
saluatyon
.
And
thus
speaketh
the
holy
Apostle
Saincte
Paule
of
Election
,
saying
of
the
carnal
Iacob
:
They
were
enimies
concernyng
the
Gospel
for
your
cause
,
but
concernyng
the
Election
,
they
are
beloued
for
their
parents
.
For
the
gyftes
of
God
,
and
hys
callyng
are
suche
,
that
hée
can
not
repente
.
Euen
as
you
once
were
mysbeléeuers
from
God
,
but
nowe
haue
attayned
mercie
,
by
theyr
mysbeléefe
,
that
they
should
attayne
mercie
also
.
Thys
Election
expresseth
absolutely
the
secret
purpose
of
God
,
without
the
respect
o●●●uelation
of
the
woorde
,
or
any
of
our
workes
followyng
.
Vnder
thys
first
kynde
of
Election
were
those
hundreth
and
twenty
thousande
,
whiche
God
dyd
choose
and
kéepe
vnto
hymselfe
in
Niniue
amongst
the
Idolaters
,
and
the
seuen
thousande
which
God
dyd
leaue
for
hymselfe
in
Israel
,
in
the
thirde
booke
of
kings
the.
19.
chap.
Yea
,
those
that
yet
are
not
,
are
thus
elect
,
chosen
,
and
amongst
al
nations
both
Iewes
in
thys
long
blindnes
,
&
banishment
from
their
countrey
amongst
the
Turkes
in
theyr
Idolatrous
wickednesse
,
yea
amongst
the
Edomites
,
the
Sabees
,
the
Indians
,
and
Ethiopians
.
And
in
the
late
blyndnesse
of
the
Popishe
church
,
wherein
we
togither
wyth
our
fathers
were
altogether
Idolatrous
,
all
Hypocrites
and
counterfaite
Christians
,
thys
absolute
Election
whereby
the
mercyfull
Lorde
God
did
reserue
and
kéepe
hys
chosen
vnto
him
in
all
places
,
all
ages
,
all
countreys
,
without
respect
of
persons
dyd
most
euidently
appeare
.
Howbeit
this
secresie
of
election
muste
onely
bée
lefte
to
the
Maiestie
of
God
,
where
,
when
,
how
,
and
whom
he
thereby
saueth
and
sheweth
his
mercy
.
For
,
to
the
blynde
iudgemente
of
man
all
these
people
rehearsed
,
and
suche
like
séemeth
reiect
,
reprobate
and
caste
away
as
appeareth
by
Ionas
condemning
the
Niniuites
,
by
Elias
condemning
the
Israelites
,
and
a
long
while
,
vntil
God
had
by
miracle
from
Heauen
deliuered
hym
from
that
errour
,
vnto
the
chiefe
Apostle
Peter
,
iudgeing
all
the
Gentiles
to
bée
a
polluted
people
farre
from
the
fauour
of
God
.
The
seconde
kynde
of
Election
is
set
forth
and
knowen
euident
and
open
by
the
spirit
of
God
,
working
in
the
harts
of
the
elect
and
chosen
by
fayth
and
trust
in
God
his
promises
through
Christ
,
teaching
vs
that
we
are
the
children
of
God
chosen
to
him selfe
by
Iesus
Christe
,
from
the
beginning
,
and
therfore
preparing
vs
to
an
holy
and
blamelesse
lyfe
to
the
laude
&
prayse
of
the
grace
of
God
.
The
which
Election
besides
the
dayly
experience
of
our
consciences
may
bée
approued
by
the
testimonies
of
these
Scriptures
compared
togither
.
Esay
.
59.
Rom.
8.
Ephe.
1.
Coloss.
3.
and
a
very
briefe
and
perfecte
description
of
thys
Election
.
2.
Thess.
2.
in
these
wordes
.
We
ought
to
thanke
God
that
he
hath
chosen
you
from
the
beginning
by
the
sanctifying
of
the
spirite
and
the
beléefe
of
the
truth
,
to
the
which
he
hath
called
you
by
our
Gospell
,
to
attayne
the
glory
of
our
Lorde
Iesus
Christe
.
By
this
gratious
election
was
Iacob
dearely
beloued
in
his
mothers
wombe
,
and
Ieremy
knowne
vnto
God
before
he
was
fashioned
in
his
mothers
wombe
.
Ieremie
.
1.
And
to
be
short
,
all
other
the
eleect
of
God
are
thus
chosen
,
sanctified
and
beloued
from
the
beginning
from
before
the
foundations
of
the
world
,
from
euerlasting
to
euerlasting
.
For
there
is
no
change
of
tyme
with
God
,
séeyng
that
all
thinges
are
present
in
his
sighte
.
For
vnto
him
a
thousande
yeares
are
but
one
day
,
but
the
course
&
change
of
times
are
in
vs
,
our
déedes
,
our
knowledge
,
in
mans
chaungeable
wisedome
.
This
Election
must
of
necesitie
driue
downe
the
pryde
we
haue
of
our
owne
strength
,
our
owne
power
,
our
owne
nature
,
our
owne
frée
wil
,
our
owne
merits
,
our
owne
iustification
of
our
owne
workes
,
and
bryng
vs
to
the
féelyng
of
the
mighty
power
of
God
,
whiche
worketh
all
in
all
things
,
to
the
restoring
of
all
things
in
our
Christ
,
both
in
Heauen
and
Earth
,
by
whome
we
are
called
into
this
state
,
long
before
appoynted
accordyng
to
his
purposed
pleasure
,
by
whose
power
all
things
are
wrought
,
that
we
may
boldly
say
with
the
Apostle
,
who
dare
lay
any
thing
to
the
charge
of
the
Elect
of
God
?
It
is
God
that
instifieth
,
who
is
he
that
can
condemne
?
Who
can
seperate
vs
(
which
are
thys
chosen
Iacob
)
from
the
loue
of
God
.
Can
affliction
?
Can
anguish
?
Can
persecution
?
Can
hunger
?
Can
nakednes
?
Can
peryll
?
Can
the
sword
?
For
I
am
perswaded
,
sayth
he
,
that
neyther
death
nor
life
,
nor
Angell
,
nor
power
,
nor
thyngs
present
,
nether
things
to
come
,
nether
height
nor
depth
,
neyther
any
creature
can
separate
vs
from
the
loue
of
God
in
Christ
Iesu
our
Lord
.
Lo
this
is
the
loue
wher
with
the
Lorde
loueth
his
Iacob
,
wherby
we
say
:
O
heauenly
father
,
Lord
of
heauen
and
earth
,
it
hath
pleased
thée
that
thou
mighte
shew
thy
greate
goodnesse
moste
liberally
&
fréely
towards
vs
,
before
that
we
were
,
and
therefore
before
we
had
done
eyther
good
or
euil
,
without
any
our
merites
or
deseruings
onely
thorough
thy
frée
mercy
to
elect
and
choose
,
ordayne
and
appoynte
vs
Heyres
of
euerlasting
life
,
and
thereby
to
make
all
thinges
perteining
to
our
saluation
so
fyrme
and
sure
,
that
they
can
not
stagger
,
wauer
,
nor
fayle
.
Where
contrarywise
if
they
dydde
hang
of
our
worthinesse
,
we
should
euer
be
doubtefull
,
bicause
euery
man
is
a
lyer
,
and
all
our
righteousnesse
is
like
a
spotted
clothe
,
and
nothing
but
counterfeyte
hypocrisie
,
weyed
in
the
balance
of
thy
seuere
iustice
.
But
the
grace
of
this
thy
frée
Election
maketh
vs
most
certaine
and
sure
,
séeing
no
creature
is
able
to
take
oute
of
thy
hande
,
O
God
.
Wherefore
we
doo
laude
&
magnifie
thy
name
worlde
withoute
ende
.
So
be
it
.
Nowe
after
thys
doctrine
of
Election
,
and
loue
of
God
towarde
Iacob
,
the
hating
and
Reprobation
of
Esau
must
lykewise
be
declared
,
&
though
the
aduersaries
of
thys
doctrine
do
séeme
to
denye
that
there
is
anye
suche
Reprobation
of
the
wicked
,
yet
the
wordes
are
so
playne
in
Malachie
and
Romaines
.
9.
that
nothyng
can
be
more
euidente
.
For
what
can
be
more
playnely
spoken
for
thys
purpose
,
then
that
God
shoulde
say
before
the
children
were
borne
,
that
he
hated
Esau
.
What
was
this
hatred
,
but
the
Reprobation
,
Reiection
,
and
condemnation
by
God
hys
owne
mouth
of
thys
wicked
Esau
,
like
as
in
the
laste
verse
of
the
first
Psalme
,
wher
it
is
said
,
that
the
Lord
knoweth
the
wayes
of
the
iuste
,
(
that
is
)
he
hath
them
written
in
hys
booke
in
the
Heauens
,
he
loueth
them
as
is
sayde
of
Iacob
,
hée
hath
suche
care
ouer
them
,
that
they
can
not
fall
,
but
vnto
the
glory
of
God
,
and
their
owne
commoditie
,
and
by
the
course
of
the
contraries
compared
together
in
that
Psalm
:
it
shoulde
be
added
,
the
Lorde
knoweth
not
the
wicked
,
like
as
Christe
sayth
,
it
shall
bée
answered
vnto
them
,
I
knowe
you
not
:
the
latter
parte
of
the
verse
is
that
the
way
of
the
wicked
shall
perishe
,
so
that
it
appeareth
to
be
all
one
,
not
to
be
elected
,
accepted
,
and
knowen
of
God
,
and
to
perish
,
and
to
be
as
a
Reprobate
condemned
.
And
Felinus
foorthe
of
Kymhy
doth
note
,
that
that
parte
of
the
laste
verse
of
the.
2.
Psalme
:
God
beeing
angry
,
you
shall
perishe
foorth
of
the
way
,
dothe
expounde
this
of
the
fyrste
Psalme
,
so●
that
the
Election
,
knowledge
,
loue
,
a●●…
I
fauour
of
God
,
&
eternall
saluation
●●●…
not
be
separate
:
Like
as
his
anger
and
hatred
,
reprobation
and
condemnation
consequently
do
follow
,
in
Cain
,
Esau
,
Pharao
,
Iudas
,
the
Pharisies
,
and
like
obdurate
persons
,
so
manifestly
vttering
them selues
to
bée
of
that
sort
whome
God
alwayes
hated
:
The
children
not
of
Abraham
,
but
as
Christ
answereth
vnto
them
,
of
their
father
the
diuel
,
who
was
a
murtherer
from
the
beginning
,
like
as
his
children
haue
bene
also
euer
sithe
the
beginning
of
the
world
,
and
therefore
muste
of
necessitie
be
hated
of
the
moste
mercifull
Lorde
,
who
is
compelled
by
the
order
of
his
workes
,
to
vse
these
wicked
roddes
and
cruel
scourges
,
for
the
chastisement
of
his
children
,
dooing
many
times
the
worke
straunge
from
his
nature
,
that
he
maye
do
his
worke
of
mercy
,
peculiar
vnto
his
nature
:
And
than
vtterly
breake
,
hate
,
reiect
,
and
cast
away
into
euerlasting
fire
and
vtter
destruction
this
rodde
and
scurge
,
like
a
moste
mercifull
father
fa●oring
his
children
and
hating
the
rodde
.
th●●e
as
he
sayth
by
his
Prophet
:
Wootion●
Assur
the
rodde
of
my
fury
,
and
the
staffe
of
my
indignation
,
and
after
promyseth
to
breake
the
staffe
and
cast
awaye
the
rodde
.
Psalm.
10.
Suffering
in
the
meane
season
yet
these
instrumentes
of
his
wrathe
prepared
vnto
destruction
,
with
greate
pacience
,
for
this
ende
that
he
may
vtter
the
riches
of
his
glory
towards
the
vessels
of
glory
,
which
he
hath
prepared
vnto
glory
.
Thus
was
Pharao
the
manifest
scurge
and
rodde
of
God
,
to
correct
,
to
chastice
,
&
to
exercise
the
Israelites
,
and
to
spread
the
power
of
God
through
all
the
world
.
Therefore
was
Moyses
sente
vnto
him
with
the
rodde
of
God
hys
mightie
mercy
,
to
breake
in
sunder
thys
rodde
of
chasticement
.
And
the
Lorde
sayde
vnto
Moyses
,
I
haue
appoynted
thée
to
bée
the
God
of
Pharao
,
and
Aaron
thy
Brother
shall
be
thy
Prophet
,
thou
shalte
speake
vnto
him
all
that
I
commaunde
thée
.
And
he
shall
speake
vnto
Pharao
,
to
let
go
the
children
of
Israell
foorth
of
his
lande
.
But
I
will
harden
hys
hearte
,
saythe
the
Lorde
,
and
I
wyll
,
multiplie
my
signes
and
wonders
in
Egypte
,
and
he
shall
not
heare
you
.
And
I
will
bring
myne
armie
and
people
foorth
of
the
lande
of
Egypte
,
by
most
greate
iudgementes
,
and
the
Egyptians
shal
knowe
that
I
am
the
Lord
.
Exod.
12.
Agayne
the
Lorde
sayth
,
Nowe
shall
I
stretche
my
hande
to
stryke
thée
,
and
thy
people
with
a
plague
,
and
thou
shalt
perishe
from
the
earth
,
for
therefore
haue
I
caused
thée
to
stande
(
for
so
is
the
Hebrue
woorde
)
that
I
may
shewe
in
thée
my
strength
,
and
that
my
name
may
be
renowmed
through
al
the
earth
.
Exod.
9.
Then
the
Lorde
sendeth
a
great
hayle
,
so
that
feelyng
the
hande
of
God
the
tenth
tyme
,
Pharao
was
compelled
to
crie
:
The
Lorde
is
iuste
,
and
I
and
my
people
are
sinners
,
as
followeth
in
the
same
chapter
.
Yet
for
all
this
the
Lorde
hardeneth
his
heart
,
that
hée
pursueth
the
children
of
Israell
to
hys
owne
destruction
.
Exod.
14.
So
that
resisting
the
power
of
God
he
perisheth
in
thys
worlde
,
and
in
the
worlde
to
come
hée
is
appoynted
to
the
euerlasting
fyre
prepared
for
the
diuell
and
hys
Aungels
by
the
iuste
iudgemente
of
the
almightie
Lorde
:
who
béeyng
refused
and
so
openly
resisted
,
iustely
dothe
giue
ouer
the
wycked
to
their
owne
Reprobate
myndes
,
wyth
gredinesse
to
fulfyll
theyr
fleshely
desiers
and
obstinate
purpose
to
prosecute
that
which
the
Deuyll
and
the
woorlde
willeth
them
to
doo
,
and
so
causeth
them
to
heape
vpon
their
owne
heades
their
owne
damnation
,
treasuring
and
storing
vp
al
their
life
long
,
workes
deseruing
the
wrath
of
God
againste
the
day
of
hys
wrathe
and
vengeaunce
,
as
the
Apostle
sayth
to
the
Romaines
.
This
Reprobation
then
is
the
declaration
of
God
his
seuere
iustice
and
iust
iudgement
,
against
the
Serpent
and
hys
séede
,
whome
,
by
the
worde
of
hys
eternall
wisedome
hée
hathe
accursed
from
the
béegynnyng
,
and
appointed
too
euerlastyng
torment
.
The
whiche
woorke
necessarie
for
the
procéedyng
of
God
hys
holie
pronydence
,
Eternall
and
neuer
ceassing
Regymente
and
gouernaunce
,
bicause
it
is
the
worke
of
the
will
of
the
mightie
God
,
whiche
is
the
verie
lawe
,
equitie
,
and
iustice
it selfe
,
frée
from
all
affections
,
farre
from
all
fault
,
crime
or
sinne
:
It
ought
to
be
knowen
vnto
vs
all
,
that
all
flesh
may
tremble
,
and
consider
before
whome
it
standeth
,
euen
before
that
great
Lorde
and
mighty
God
,
who
hath
power
both
ouer
the
body
and
soule
to
cast
into
hell
fire
.
To
whom
no
man
may
say
:
what
doest
thou
?
Being
like
the
clay
in
the
potters
hande
,
or
the
staffe
or
axe
in
the
hande
of
the
smiter
.
Who
offendeth
against
no
law
,
bicause
his
godly
will
is
the
lawe
it selfe
,
and
to
knowe
his
pleasure
,
is
to
know
the
lawe
,
to
follow
his
will
,
is
to
doo
the
lawe
,
so
that
of
necessitie
this
great
Lorde
is
so
farre
and
frée
from
all
sinne
,
that
nothing
is
good
but
that
which
is
wrought
by
hym
,
nothing
can
be
euil
that
he
worketh
in
his
creatures
.
No
,
the
fall
of
Lucifer
the
father
of
the
reprobate
dothe
vtter
his
maiestie
,
dothe
shew
his
iustice
,
which
olde
Sathan
and
Father
diuell
,
was
worthily
cast
downe
into
the
bottome
of
hell
,
and
eternally
condemned
to
euerlasting
payne
and
torment
,
bicause
he
did
so
ambitiously
and
proudly
climbe
vp
aboue
his
appoynted
place
i●
the
heauens
.
And
where
the
malice
of
this
olde
Serpent
caused
Adam
the
first
man
to
mount
aboue
his
estate
▪
to
desire
to
knowe
good
and
euill
like
a
God
,
the
maruellous
mercy
of
God
,
&
inostimable
loue
towards
mankind
caused
&
compelled
this
wicked
worke
of
the
Serpent
to
serue
his
glory
,
and
to
turne
to
our
great
commoditie
and
profite
,
in
that
he
rayseth
of
the
séede
of
man
another
Adam
,
most
innocent
and
holy
,
agaynst
whom
no
Diuell
,
neyther
any
helly
power
may
preuayle
,
by
whom
we
are
not
onely
reconciled
vnto
God
,
and
doo
obteyne
pardon
for
this
offence
,
but
we
are
borne
a
newe
,
and
as
it
were
agayne
created
into
greater
glory
by
farre
,
than
we
were
at
the
first
:
for
the
first
man
had
onely
a
promise
to
liue
in
the
earthly
garden
so
long
as
he
did
not
eate
of
the
forbidden
frute
,
we
haue
the
promise
of
the
heauenly
Paradice
,
and
euerlasting
pleasures
.
He
had
earthly
meate
and
frute
,
we
haue
the
heauenly
Manna
which
féedeth
into
life
euerlasting
.
He
was
created
to
worke
in
the
Garden
workes
naturall
,
we
are
renewed
vnto
workes
supernaturall
,
aboue
nature
,
heauenly
and
celestiall
.
He
was
ouercome
by
the
Serpent
,
we
doo
ouer
come
and
triumphe
ouer
the
Serpent
,
Sinne
,
Diuell
,
Death
,
and
Hell.
He
had
the
gifte
of
reason
and
vnderstanding
,
we
haue
the
rich
wisdome
of
God
his
holy
spirite
,
whereby
we
discerne
our
own
infirmitie
and
weaknesse
,
and
his
almightie
power
,
mercy
,
and
goodnesse
.
To
be
shorte
,
where
he
dyd
runne
from
God
,
hidde
him
,
and
sowed
Figge
leaues
to
couer
his
shame
,
following
hys
fonde
fantasie
.
We
doo
boldly
beholde
the
course
of
Gods
working
in
our
nakednesse
,
sinne
,
and
infirmitie
,
and
magnifie
,
renowne
,
and
prayse
oure
Lorde
God
,
whiche
showeth
his
grace
by
oure
sinne
,
whiche
vttereth
his
power
by
our
weaknesse
,
his
wisedome
by
our
foolishnesse
,
which
setteth
foorth
his
elect
vessels
,
his
chosen
Abels
,
by
Caynites
the
vessels
of
his
wrath
.
In
whiche
Cayn
the
first
murtherer
,
and
therefore
manifestly
of
the
serpents
séede
,
appeareth
euidently
the
iust
iudgement
of
the
Almightie
God
,
accursing
and
condemning
in
Satan
and
Cayn
,
all
sinnes
and
wickednesse
.
To
vtter
that
he
abhoreth
sinne
,
and
hateth
it
,
béeing
so
farre
contrarie
from
his
nature
,
which
is
iustice
it selfe
,
contrarie
from
his
will
,
which
is
equitie
,
and
his
law
which
is
iudgement
:
In
Pharao
a
childe
of
the
same
father
,
reprobate
,
indurate
,
and
accursed
,
whome
God
stirred
vp
for
the
declaration
of
his
great
power
and
mightie
arme
,
as
well
in
the
manyfolde
myracles
wrought
for
his
people
,
whiche
nothing
had
néeded
,
neither
had
bin
occasioned
,
if
there
had
not
bin
such
a
tyrant
so
indurate
and
so
obstinate
,
to
withstande
God
&
his
seruants
,
as
also
by
the
subuersion
&
drouning
of
him
&
his
people
in
the
red
Sea
,
a
signe
&
token
first
of
the
eternall
and
ineuitable
destruction
&
damnation
,
whervnto
the
wicked
are
appoynted
,
than
of
the
saluation
assigned
&
sealed
vp
for
the
elect
&
chosen
:
we
do
lerne
héerby
also
the
power
of
God
,
whiche
the
very
Sorcerers
,
the
enimies
of
God
were
compelled
to
confesse
before
Pharao
.
Exod.
8.
Wée
doo
lerne
moreouer
the
iustice
of
God
,
which
iustice
Pharao
him selfe
was
compelled
agaynst
him selfe
,
to
denounce
and
affirme
.
Exod.
9.
And
finally
we
may
see
expressed
moste
manifestly
the
fatherly
mercy
of
the
God
of
Iacob
,
whiche
dyd
giue
the
king
and
the
whole
people
of
Egypt
a
pryce
for
his
chosen
Iacob
.
Lo
the
loue
towards
Iacob
,
and
the
hatred
towards
Esau
.
What
shall
we
speake
of
Iudas
and
other
,
manifestly
reprobate
,
whiche
are
compelled
by
the
testimonie
of
their
owne
consciences
to
pronounce
them selues
wicked
,
and
therfore
to
feare
god
his
seuere
iustice
and
iust
iudgement
,
and
to
flye
therefrom
by
the
terrour
of
their
euill
consciences
,
which
is
more
sore
than
a
thousand
witnesses
,
agaynst
suche
as
God
doth
leaue
to
their
owne
selues
.
The
which
terrible
examples
,
the
Elect
of
God
,
hauing
before
their
eyes
,
hathe
greate
cause
to
prayse
their
heauenly
father
,
through
his
sonne
Christe
,
who
hath
sent
them
his
holy
spirite
of
comfort
,
which
will
neuer
suffer
them
to
be
tempted
aboue
that
they
are
able
to
suffer
and
to
beare
.
But
where
we
haue
two
kind
of
men
that
be
aduersaries
to
this
doctrine
of
Reprobation
.
The
one
sorte
vttering
them selues
most
manifestly
Reprobate
,
obstinate
,
and
wilfully
wicked
,
crying
and
blaspheming
:
we
will
followe
our
lusts
,
what
neede
we
to
care
howe
we
lyue
,
or
▪
what
we
doo
?
If
we
be
elected
with
Iacob
,
we
shall
be
saued
,
if
we
be
reiecte
and
cursed
with
Cham
,
we
shall
be
damned
.
These
Lucifers
,
not
submitting
themselues
to
the
gouernance
of
God
,
carelesse
what
becommeth
of
them
,
must
be
bette
downe
with
the
consideration
of
the
maiestie
and
mightie
power
of
God
,
whiche
suffereth
not
one
sparrowe
to
fall
vpon
the
earth
without
his
will
&
prouidence
,
neither
one
heare
to
fall
from
the
head
of
his
elect
and
chosen
,
howe
fiercely
so
euer
they
shall
rage
agaynst
them
.
Wherefore
(
O
you
Serpents
séede
)
howe
soeuer
you
shall
be
offended
with
this
that
I
shall
speake
,
knowe
this
,
that
as
the
mightie
God
hathe
made
the
scattered
sandes
able
inoughe
to
stay
the
raging
Seas
:
so
shall
your
proude
waues
of
your
boyling
stomacks
and
ouer
busie
heades
,
be
broken
and
brought
full
lowe
,
where
and
when
it
shall
like
the
Lorde
of
all
fleshe
by
these
his
weake
vessels
.
And
lisence
must
you
aske
,
as
did
your
father
the
diuel
,
executing
his
tyrannie
vpon
the
good
man
Iob
,
as
we
reade
in
the
first
chapter
of
that
Hystorie
,
before
you
can
lay
hands
eyther
of
body
or
goods
of
his
chosen
,
and
therein
shall
you
be
limitted
and
appoynted
(
as
there
appeareth
)
how
farre
you
shall
be
able
to
extend
your
violence
.
For
God
holdeth
your
hearts
in
his
hand
be
you
neuer
so
great
tyrants
,
&
can
soone
cause
you
to
faynt
and
fayle
from
your
furie
,
turning
your
hearts
rounde
about
as
him
liketh
best
.
And
bicause
you
thus
blaspheme
God
bothe
in
words
&
déedes
,
following
your
father
Lucifer
,
abusing
Gods
creatures
,
and
despising
his
benefytes
,
his
tollerance
,
and
his
long
sufferance
,
whiche
might
moue
you
to
repentance
(
as
holy
Paule
warneth
)
you
treasure
vp
for
your selues
euen
wrath
and
vengeance
agaynst
the
day
of
vengeance
I
doo
feare
nothing
at
all
to
offende
you
with
my
writing
,
neither
doo
you
passe
any
thing
at
all
what
is
written
or
spoken
,
though
you
vse
to
sweare
,
stampe
,
&
stare
for
a
little
space
in
a
furious
rage
,
when
you
heare
and
féele
things
contrarie
to
your
poyson
.
But
the
scriptures
of
God
,
all
good
writings
,
all
truthe
,
vnto
suche
dogs
and
hogs
are
vttered
to
this
purpose
,
that
they
may
be
a
testimonie
of
condemnation
of
the
light
of
Gods
truth
reiected
and
despised
.
Therfore
for
the
elect
of
God
that
they
may
vnderstande
the
course
of
Gods
working
in
al
his
creatures
,
&
reuerence
his
maiestie
,
and
magnisie
and
renoume
his
holy
name
,
is
this
written
.
Yet
doubtlesse
doo
I
know
amongst
the
chiefe
vessels
&
chosen
children
of
God
there
be
many
whiche
haue
not
attayned
to
this
poynt
of
doctrine
of
Election
&
Reprobation
,
whom
I
am
very
loth
to
offend
,
and
therfore
I
desire
them
for
the
loue
of
God
to
suffer
me
quietly
without
their
grief
to
vtter
vnto
other
the
comforte
of
my
conscience
,
which
I
haus
hereby
vndoubtedly
receyued
:
like
as
I
haue
many
times
harkened
vnto
them
in
the
contrarie
First
praying
thus
bothe
of
vs
togither
vnto
our
heauenly
father
,
knowledging
our
owne
infirmitie
and
weaknesse
.
O
father
in
the
heauens
,
whatsoeuer
we
are
,
whatsoeuer
we
haue
,
whatsoeuer
we
knowe
,
it
is
onely
by
thy
free
grace
,
for
we
were
by
nature
the
children
of
wrath
,
and
we
are
not
borne
a
newe
of
fleshe
and
bloud
,
eyther
of
the
séede
of
man
,
or
of
the
wyll
of
man
,
fleshe
and
bloud
can
not
reueale
the
mysteries
of
thy
heauenly
kingdome
vnto
vs
.
But
by
thy
blessed
will
,
are
we
that
we
are
,
and
by
the
same
knowe
we
that
we
knowe
:
therefore
(
O
father
)
doo
we
commit
into
thy
hands
onely
our
saluation
.
If
our
knowledge
be
small
,
yet
we
doubt
nothing
but
that
we
are
the
children
of
thy
euerlasting
kingdome
,
and
therefore
by
thy
mightie
power
,
we
shall
growe
when
it
shall
be
thy
pleasure
,
to
a
more
full
&
riper
knowledge
of
a
more
perfite
age
,
wherein
our
fayth
shall
be
fully
able
to
comprehend
&
perceyue
the
bredth
,
depth
,
height
,
&
largenesse
of
thy
great
mercyes
,
and
gratious
promyses
.
But
séeing
this
power
of
full
knowledge
and
perfect
reuelation
,
passeth
all
power
naturall
,
and
remayneth
onely
in
thy
power
,
and
the
light
of
thy
spirite
(
O
Lord
)
.
Doo
thou
what
shall
please
thée
,
to
open
to
vs
thy
seruaunts
&
children
,
depending
of
thy
hands
,
so
muche
of
the
lyght
of
thy
countenance
,
and
at
such
tymes
as
shall
séeme
good
to
thy
wisdome
and
fatherly
mercie
.
In
the
meane
tyme
thus
restyng
wholy
vpon
thée
,
neither
can
we
dispaire
,
neither
will
we
be
too
muche
careful
,
although
we
can
not
attayn
to
the
knowledge
of
many
of
thy
works
,
neither
to
the
vnderstandyng
of
many
places
of
the
scriptures
,
but
we
wil
confesse
vnto
thee
the
weaknesse
of
our
faith
,
wayting
alwayes
for
further
reuelation
of
thy
glorious
light
to
be
vttered
vnto
vs
,
when
thou
shalt
thinke
of
thy
Fatherly
beneuolence
and
goodnesse
méete
and
conuenient
,
knowing
moste
surely
that
thou
wilt
pitie
our
childishe
infansy
,
and
cause
the
same
to
serue
for
thy
glory
and
oure
great
commoditie
,
séeing
that
we
do
erre
and
are
childish
,
as
sonnes
before
suche
a
Father
whiche
can
not
put
off
hys
Fatherly
pitie
,
but
rather
as
thou
haste
broughte
vs
vnto
thee
,
to
be
the
heyres
of
thy
kingdome
by
the
bloode
of
thy
naturall
sonne
,
so
we
be
moste
sure
that
thou
wilte
lighten
vs
in
the
ende
,
with
the
full
fruition
of
the
brighte
lighte
of
thy
contenaunce
,
that
we
may
see
thée
and
knowe
thée
as
thys
thy
sonne
oure
Redéemer
knoweth
thee
,
yea
,
see
thee
oure
Father
,
face
to
face
,
and
knowe
as
we
be
knowen
.
Thus
reste
we
onely
of
thy
hande
to
encreace
oure
knowledge
at
thy
good
pleasure
,
O
mighty
Lorde
and
moste
mercifull
father
.
So
be
it
.
If
you
can
thus
submitte
your selues
,
good
brethren
,
too
the
wisedome
of
God
,
working
in
vs
weakelinges
what
him
lyketh
.
All
the
stomblyng
stockes
whiche
myghte
offende
you
,
may
easelie
be
remoued
.
There
bée
two
thynges
especially
whyche
doo
séeme
too
stande
agaynste
thys
doctrine
of
Election
and
Reprobation
,
or
of
God
hys
gouernaunce
and
prouidence
,
for
all
is
one
in
effect
,
the
one
toucheth
God
,
the
other
man
.
The
fyrste
and
principall
is
,
leaste
that
the
wicked
do
make
God
the
aucthor
of
synne
in
the
Reprobate
,
the
which
doubt
,
we
may
remone
foure
maner
of
wayes
.
First
,
by
the
authoritie
of
scriptures
.
Secondly
,
by
the
testimonie
of
their
owne
consciences
which
be
the
Reprobate
.
Thirdly
,
by
the
nature
of
sinne
.
Fourthly
,
by
the
maiestie
of
God
,
whiche
is
bounde
to
none
of
his
creatures
,
to
make
hym
this
or
that
vessell
.
For
the
firste
,
Sainct
Iames
saith
:
Let
no
man
say
when
he
is
tempted
,
that
he
is
tempted
of
God
,
for
God
,
as
he
can
not
be
tempted
with
euill
,
so
neither
dothe
hée
tempte
anie
man
.
But
euerie
manne
is
tempted
,
drawen
awaye
,
and
entysed
of
his
owne
luste
and
concupiscence
.
Then
the
luste
when
it
hath
conceyued
,
bryngeth
foorth
synne
.
Iames.
1.
And
euen
thus
it
appeared
in
the
fyrste
fall
of
mankinde
.
First
,
though
the
Lorde
oure
God
had
warned
and
commaunded
the
contrarie
,
oure
olde
enimie
styrreth
the
concupiscence
and
lust
of
the
woman
,
with
the
goodnes
,
pleasantnesse
and
beautie
of
the
apple
,
them
hir
lust
conceiuing
this
,
bringeth
foorth
sinne
,
entising
also
hir
husbande
to
the
breaking
of
God
hys
commaundementes
.
Gene.
3.
But
contrariwise
,
sayth
Iames
in
the
same
place
.
Ia.
1.
least
you
should
erre
and
conceiue
any
euill
opinion
of
God
,
euery
good
gyfte
and
euerie
perfite
gyfte
is
from
aboue
,
discending
from
the
Father
of
light
,
with
whom
is
no
vareablenesse
,
nether
change
into
darkensse
,
that
hée
shoulde
gyue
nowe
good
things
,
nowe
euill
,
nowe
light
,
nowe
darkenesse
.
No
,
saithe
the
Apostle
Paule
,
let
God
be
true
,
and
al
men
lyars
.
Can
God
be
vniuste
?
How
shall
he
then
iudge
the
worlde
?
Rom.
3.
Agayne
,
God
saith
by
hys
prophet
Ezechiell
:
I
will
not
the
death
of
a
sinner
,
but
I
wil
rather
that
the
sinner
conuert
,
repente
and
liue
.
And
vnto
wycked
Ierusalem
sayth
our
sauiour
Christ
:
O
Ierusalem
,
Ierusalem
,
which
slayest
the
Phrophets
,
and
stonest
them
that
are
sente
vnto
thée
:
Howe
oft
would
I
haue
gathered
togither
thy
children
,
as
the
Hen
gathereth
hir
chickens
vnder
hir
winges
,
and
thou
wouldest
not
.
Lo
,
thy
house
therefore
is
left
desolate
.
Math.
23.
Lo
,
héere
appeareth
the
goodnesse
of
the
liuing
Lord
,
so
diligently
calling
the
wicked
to
hym
by
his
woord
,
by
his
Prophets
,
by
his
messengers
,
and
at
the
length
by
his
owne
sonne
,
that
hée
cannot
in
any
case
be
accompted
the
aucthor
of
their
euill
,
nor
cause
of
their
fall
.
But
contrariwise
,
their
owne
wilfull
and
wicked
stobbernesse
is
the
cause
of
their
euill
,
and
the
onely
occasion
of
theire
fall
,
as
it
is
written
:
Thy
perdicion
and
destruction
is
of
thine
owne
selfe
,
but
onely
of
me
is
thy
saluation
.
And
infinite
scriptures
to
the
same
purpose
appertayning
.
That
wée
may
say
wyth
Daniel
:
vnto
thée
O
Lorde
,
belongeth
ryghteousnesse
,
and
to
vs
the
shame
and
coueryng
of
our
faces
.
Daniel
.
9.
Secondly
.
The
testimony
of
the
consciences
of
the
wycked
,
whiche
shall
accuse
or
excuse
them
at
the
greate
day
,
which
is
alwayes
of
the
force
and
valure
of
a
thousande
witnesses
,
which
is
the
worme
that
shal
neuer
dye
,
but
gnawe
the
wycked
for
euer
.
Esa.
46.
This
conscience
,
I
say
,
of
theyrs
shall
condemne
the
wicked
,
and
what
shall
God
then
doo
?
Or
wherin
is
his
dreadfull
maiestie
to
bée
charged
?
Cayne
by
hys
owne
conscience
,
is
compelled
to
confesse
:
greater
is
my
wickednes
then
can
be
remitted
.
Thou
castsest
me
from
the
face
of
the
earth
,
sayth
he
,
and
I
must
hyde
me
from
thy
face
.
Loo
,
the
iuste
iudgmente
of
God
and
his
worthy
condemnation
,
openly
confessed
.
Who
dare
then
blame
God
?
Cayn
dare
in
no
wise
do
it
.
Neither
yet
proud
Pharao
,
who
condemned
in
hys
owne
harte
and
conscience
,
accuseth
him self
and
his
people
,
and
iustifieth
God
,
deliuering
all
men
from
this
wicked
blasphemy
,
saying
openly
:
I
haue
synned
nowe
,
the
Lord
is
iuste
,
and
I
and
my
people
are
wycked
.
Exodus
.
9.
What
doth
Iudas
?
Dothe
he
not
cry
likewise
,
I
haue
synned
,
betraying
thys
innocent
bloude
.
Mathew
.
27.
And
to
vtter
in
déede
that
thing
he
felts
within
hys
breste
,
hée
is
compelled
to
take
aduengance
,
and
execute
a
iudgement
moste
terrible
agaynst
hym selfe
,
vttering
to
all
the
world
hym selfe
moste
wicked
,
and
that
the
iustice
of
God
punishyng
such
wycked
traytours
and
murtherers
,
oughte
moste
worthily
to
be
feared
,
magnified
,
and
reuerenced
,
throughout
the
whole
world
.
Lyke
as
all
the
other
wycked
and
desparate
persons
,
whiche
for
anguishe
of
heart
,
and
terrour
of
conscience
,
do
murther
them selues
,
doth
euidently
and
continually
wytnesse
vnto
the
worldes
ende
,
that
there
is
a
iust
Lord
,
the
God
of
iudgemente
,
whom
they
doe
feare
,
and
before
whose
face
they
dare
not
appeare
to
accuse
hym
of
any
synne
,
but
rather
takyng
the
crime
,
blame
,
shame
,
and
punishmente
,
vnto
them selues
,
who
worthyly
by
their
owne
conscience
,
haue
deserued
it
,
dothe
thus
tormente
them selues
,
and
with
violente
handes
aduenge
the
synne
they
haue
●…ommytted
in
theyr
owne
synnefull
soules
and
bodyes
.
Thus
muste
God
alwayes
be
found
iust
,
and
ouercome
when
he
is
iudged
,
by
the
testimonie
of
our
own
conscience
,
whiche
shall
accuse
or
excuse
vs
at
the
great
day
.
Roma
.
2.
Wherefore
let
no
man
be
so
foolyshe
to
say
,
that
God
is
the
author
of
euill
,
vnlesse
he
will
be
accompted
worse
than
Cayn
,
more
proude
than
Pharao
,
more
wicked
than
Iudas
,
or
any
other
the
Reprobate
from
the
beginning
.
Thirdly
,
the
nature
of
sinne
being
defyned
by
the
authoritie
of
scriptures
,
to
be
a
thought
,
worde
,
or
déed
,
contrary
to
the
wil
of
God
.
For
such
things
onely
defyle
the
man
,
as
Christ
our
master
sayth
,
Mathew
.
15.
and
therfore
are
onely
to
be
accompted
sinne
.
No
such
thought
can
be
attrybuted
or
ascrybed
vnto
God
,
as
can
be
against
his
will
,
therfore
no
sinne
can
be
hys
woorke
.
Neyther
canne
he
bée
the
aucthor
of
euill
,
whiche
therefore
is
called
God
,
bycause
hée
is
the
aucthor
and
gyuer
of
al
good
,
and
so
farre
from
euill
,
that
hée
turneth
all
oure
euill
too
some
good
,
oure
synne
to
the
vttering
of
his
grace
,
our
lyes
to
the
declaration
of
his
truthe
.
No
,
this
is
the
perfect
worke
master
whiche
worketh
all
things
without
faulte
or
trespasse
,
all
other
doo
fayle
,
faulte
,
and
trespasse
,
and
sinne
in
all
their
works
,
that
he
may
be
iustified
in
al
his
dooings
,
and
al
creatures
fall
downe
before
his
face
and
presence
.
Who
though
he
do
worke
al
in
al
things
,
yet
doth
he
worke
the
same
to
suche
godly
ende
and
purpose
,
knowen
onely
to
hys
maiestie
,
that
though
we
be
compelled
to
say
,
God
is
the
author
of
the
fact
,
yet
must
we
answere
:
but
not
of
the
crime
.
Bicause
he
is
the
master
of
the
house
,
and
Lorde
ouer
the
familie
,
and
therefore
may
do
any
thing
without
the
blame
of
his
seruants
.
And
like
as
that
whiche
is
no
fault
in
the
master
of
the
house
,
is
a
great
faulte
many
times
in
any
of
his
seruantes
,
bicause
it
is
the
breaking
of
their
masters
commaundement
:
Euen
so
doubtlesse
the
selfe
same
worke
is
sinne
in
God
his
seruants
and
creatures
,
which
to
God
is
no
sinne
,
but
an
ordinary
worke
appoynted
for
some
speciall
purpose
,
eyther
for
the
manifestation
of
his
power
,
as
was
the
hardening
of
Pharao
,
or
for
the
declaration
of
his
mercy
,
as
was
the
fall
of
Dauid
,
of
Peter
,
of
Marie
Magdalen
,
and
all
other
repentant
sinners
.
And
wherfore
,
I
pray
you
,
may
not
this
Lord
thus
vse
his
owne
seruauntes
,
without
any
blame
of
sinne
,
séeing
that
he
hath
created
and
made
them
all
onely
to
serue
hys
glorie
,
hys
iustice
,
and
hys
mercie
.
Or
howe
can
he
be
vniuste
,
or
the
author
of
anye
synne
,
by
whome
all
the
worlde
muste
be
iudged
and
broughte
to
the
balance
of
iustice
and
equitie
.
When
the
first
worlde
shall
be
condemned
for
their
sinne
and
iniquitie
,
and
we
nowe
liuing
shall
be
iudged
for
oure
sinnes
:
specially
all
those
whiche
not
onely
doe
euyll
themselues
,
but
are
authors
and
faultors
to
wycked
doers
.
Romanes
.
1.
Fourthly
,
The
maiestie
of
God
can
be
subiect
to
no
sinne
,
bicause
it
can
be
vnder
no
lawe
.
And
that
onely
is
worthely
called
sinne
which
is
done
agaynst
a
Lawe
,
therefore
no
worke
that
God
dothe
oughte
to
be
accompted
euill
,
eyther
that
he
is
the
occasion
of
any
euyll
,
whiche
onely
is
the
minde
,
sence
,
spirite
,
and
power
of
the
Lawe
,
wythout
whom
no
lawe
of
it selfe
is
good
.
For
euerie
good
lawe
is
the
minde
,
will
,
and
commaundement
of
God
,
and
what
so
euer
lawe
is
not
the
mynde
,
wyll
,
and
commaundement
of
God
(
as
was
the
lawes
of
the
Scribes
and
Phariseys
,
and
of
the
cursed
Papists
)
the
same
be
wicked
:
who
of
necessitie
were
set
vp
the
body
of
Antichrist
,
to
vtter
their
vnrighteousnesse
,
that
Christe
the
sonne
of
righteousnesse
,
the
head
of
his
body
,
in
his
manyfolde
mercies
,
more
playnely
might
appeare
,
and
shine
with
more
glory
.
Agayne
to
define
sinne
to
be
the
affection
,
motion
,
or
operation
of
any
reasonable
creature
,
agaynst
the
law
of
God
:
his
maiestie
must
néedes
be
secluded
and
excused
,
who
is
the
lawe
maker
,
the
creator
,
no
creature
,
hauing
no
euill
motion
,
nor
ledde
with
any
affection
,
which
might
make
his
worke
euill
.
Like
as
the
creature
is
for
the
most
part
blame
worthy
,
bicause
euen
when
it
doth
the
best
of
all
.
It
is
subiect
to
some
affection
,
eyther
selfeloue
,
or
hatred
of
some
other
,
yea
the
Lorde
God
may
vse
any
of
his
creatures
in
any
worke
,
without
the
blame
of
any
euill
,
as
well
as
the
Smith
may
make
his
coles
to
flame
,
or
to
quenche
them
,
eyther
the
same
péece
of
yron
,
sometimes
his
hammer
,
sometime
his
tongs
or
stithy
.
Wherefore
though
very
much
might
be
sayde
in
this
parte
,
that
as
the
potter
may
make
of
one
péece
of
clay
what
him
liketh
,
the
Smith
may
make
of
his
yron
diuers
instrumentes
,
yet
following
the
godly
wisdome
of
S.
Paule
,
I
thinke
it
more
méete
to
beate
downe
mans
subtilties
,
with
the
contemplation
of
the
Maiestie
of
the
mightie
God
,
pronouncing
boldly
that
suche
as
say
(
if
my
lyes
and
sinne
set
foorth
his
glory
,
why
am
I
then
iudged
as
a
sinner
,
let
vs
doo
euill
that
good
may
come
,
and
so
in
their
wycked
words
dare
make
God
the
author
of
euil
)
hath
their
worthy
damnation
alreadie
,
as
Paule
sayth
.
Rom.
3.
For
of
necessitie
,
whiche
their
eyes
can
not
sée
,
suche
diuersitie
of
sinne
and
grace
,
of
righteousnesse
and
vnrighteousnesse
,
of
the
contrarietie
and
change
of
things
,
must
be
in
this
wonderfull
creation
of
heauen
and
earth
,
by
the
high
maiestie
of
God
appoynted
and
ordeyned
.
For
what
néeded
the
goodly
creature
of
lighte
?
If
there
had
bin
no
darknesse
,
or
howe
shoulde
this
benefite
haue
bin
felte
or
perceyued
?
what
matter
or
cause
of
vttering
iustice
mighte
haue
bin
founde
without
sinne
and
vnrighteousnesse
?
howe
shoulde
grace
haue
bin
shewed
,
if
no
wrath
had
bin
deserued
?
No
the
mightie
God
thereby
most
euidently
vttereth
his
maiestie
,
in
that
he
sheweth
how
the
heauens
fal
into
darknesse
without
him
,
the
earth
into
dust
,
the
Angels
into
diuels
,
the
men
into
sinne
,
and
so
finally
without
him
all
things
to
come
to
nought
,
that
he
might
be
magnified
creating
all
things
,
his
sonne
our
sauiour
renowmed
,
who
hath
redéemed
vs
all
,
hys
holy
spirite
exalted
,
who
hath
renewed
all
vs
that
be
his
elect
and
chosen
.
Nowe
to
what
creature
is
the
maiestie
of
God
bounde
and
founde
debter
of
his
spirite
.
If
he
withholde
it
from
any
,
his
dreadfull
maiestie
may
rightly
withhold
it
,
for
who
hath
giuen
him
first
,
to
aske
any
thing
agayne
of
debt
or
dutie
?
If
his
maiestie
do
giue
his
spirite
,
it
is
of
his
frée
mercy
and
grace
.
If
the
earth
fal
into
dust
,
if
man
fal
into
sinne
,
that
all
things
may
be
knowne
to
be
nothing
without
God
:
what
blame
deserueth
God
,
or
who
dare
accuse
him
?
No
,
let
all
flesh
fall
downe
before
his
maiestie
and
confesse
:
All
things
doth
onely
rest
vpon
thée
,
O
Lorde
,
thou
hast
created
all
things
of
nothing
,
so
that
without
thée
they
all
do
fall
to
their
originall
,
to
shewe
themselues
vayne
and
nothing
worthe
,
weake
,
wretched
,
&
miserable
,
wherfore
if
we
haue
any
good
thing
,
it
commeth
of
thy
mercy
,
if
we
haue
any
weaknesse
,
sinne
,
or
infirmitie
,
it
commeth
of
our
owne
concupiscence
,
lusts
,
&
vanitie
,
our
perdition
is
of
our selues
,
our
sinne
is
of
our selues
,
only
of
thee
is
our
saluation
,
thou
made
vs
clay
,
potts
&
vessels
to
thine
vse
.
Do
thou
with
vs
as
thou
shalt
think
good
in
thine
eyes
,
and
the
shame
shall
fall
vpon
our
own
faces
.
The
seconde
cause
which
concerneth
man
(
wherby
many
mistake
this
doctrine
)
is
that
God
exhorteth
man
always
in
his
Scriptures
to
good
,
and
forbiddeth
euill
with
many
terrible
threatnings
,
whiche
things
seemeth
not
to
be
néedful
(
say
they
)
seeing
the
Elect
shall
be
saued
,
&
the
Reprobate
condemned
,
by
decree
&
sentence
giuen
vpon
them
before
they
be
borne
.
To
this
we
do
answer
,
that
these
exhortations
and
communications
are
very
necessarie
to
both
twaine
,
bicause
God
leadeth
vs
men
alwayes
like
reasonable
creatures
,
not
like
insensible
stocks
or
stones
.
And
to
the
Elect
they
are
most
necessarie
pricks
and
spurres
,
to
stirre
the
dull
flesh
toward
his
dutie
,
as
all
good
men
feeleth
&
can
beare
witnesse
.
To
the
Reprobate
they
are
testimonies
of
the
good
will
of
the
almighty
God
to
them
opened
and
vttered
,
but
openly
resisted
,
refused
,
and
reiected
,
according
to
the
saying
of
oure
Sauioure
Christ
:
If
I
had
not
come
and
spoken
to
them
,
they
had
had
no
sinne
,
but
nowe
they
haue
no
pretence
or
excuse
for
their
sinne
.
Peraduenture
you
will
answere
me
:
They
can
not
obey
vnto
it
.
What
is
the
cause
thereof
I
pray
you
?
bicause
they
lacke
the
spirite
of
Christe
to
leade
them
,
you
will
say
:
I
dare
easily
graunt
you
,
but
will
they
graunt
this
?
will
they
(
thinke
you
)
submit
them selues
vnder
poore
Christe
,
and
the
foolishnesse
of
the
crosse
,
and
not
rather
boast
and
brag
their
wisedome
,
their
knowledge
,
and
their
vpright
dealing
,
and
righteousnesse
.
Are
not
these
the
men
that
dare
thus
boast
?
We
knowe
as
well
as
the
Preacher
can
tell
vs
.
Is
the
spirite
of
God
departed
from
vs
to
speake
with
him
?
As
was
sayde
to
Micha.
2.
of
the
Kings
,
22.
chapter
.
Or
as
the
Pharisies
did
answere
vnto
Christe
:
are
we
blinde
?
To
whome
our
Sauiour
sayth
agayne
:
If
you
were
blinde
you
had
no
sinne
,
but
nowe
you
say
you
sée
,
therefore
your
sinne
remayneth
.
Iohn
.
9.
Thus
doubtlesse
they
are
so
farre
from
the
submission
&
subiection
to
poore
Christ
,
that
contrariwise
they
doo
willingly
and
naturally
followe
their
father
Lucifer
,
who
did
lift
him selfe
arrogantly
aboue
Christ
the
sonne
of
righteousnesse
,
and
euermore
fighteth
agaynst
Christ
,
though
the
mightie
power
and
high
wisdome
of
God
turneth
his
euill
will
and
all
theyrs
to
his
glory
and
good
purposes
.
None
other
wayes
than
bodily
and
naturall
darknesse
,
which
by
the
wonderfull
wisdome
of
God
,
clearly
setteth
foorth
the
bright
sunneshine
,
and
yet
laboureth
by
continuall
course
to
shadow
the
sunne
,
and
to
couer
the
whole
earth
.
Wherfore
the
Lorde
God
to
dryue
away
this
naturall
darknesse
from
man
,
exhorteth
to
iustice
and
equitie
,
which
is
hys
nature
,
and
the
Image
whiche
man
ought
to
counterfeit
.
And
alwayes
commaundeth
thyngs
therevnto
agreable
.
And
forbiddeth
that
he
is
not
,
that
is
to
say
,
iniquitie
,
and
dehorteth
therefrom
by
his
Prophets
and
Preachers
,
publyshing
his
wyll
and
pleasure
,
which
is
the
light
and
lawe
most
perfect
to
man
his
noble
creature
,
whom
he
hath
made
for
his
honour
and
glory
,
whom
he
hath
appoynted
to
beare
hys
Image
vppon
earth
,
of
iustice
,
righteousnesse
and
innocency
.
But
bicause
thys
Image
could
by
no
creature
perfectlie
bée
expressed
,
vnlesse
the
same
were
fully
replenished
with
the
self
same
Godhead
,
bicause
that
all
things
besidesfoorth
had
some
imperfection
,
bewraying
their
originall
the
darknesse
,
as
Iohn
calleth
it
,
the
Tohu
and
Bohu
,
as
Moyses
dothe
it
name
.
The
vayne
vanitie
and
wilde
deformitie
,
whence
they
were
by
creation
altered
,
recouered
,
and
broughte
into
lighte
and
life
,
as
appeared
in
Adam
falling
from
truthe
to
lyes
streight
at
the
beginning
:
nowe
of
necessitie
the
sonne
of
God
(
who
onely
is
good
of
nature
)
becommeth
man
,
and
taketh
this
office
to
beare
the
Image
of
God
inuisible
.
Colos.
1.
And
to
be
the
head
of
that
spirituall
perfection
whiche
was
to
be
wrought
in
mankinde
,
by
his
aforeappoynted
purpose
,
and
becommeth
the
first
begotten
of
all
creatures
,
for
by
him
were
all
things
created
both
in
heauen
and
earth
,
visible
and
inuisible
,
maiestie
,
Lordeship
,
rule
,
and
power
,
by
whom
,
and
in
whom
al
things
are
created
,
and
he
is
before
all
creatures
,
and
in
him
all
things
haue
their
béeing
.
And
he
is
the
head
of
the
body
,
he
is
the
beginning
and
first
begotten
of
the
head
,
that
in
all
things
he
might
haue
preheminence
.
For
it
pleased
the
father
that
in
him
should
dwell
all
fulnesse
,
and
by
him
to
reconcile
all
things
to
him selfe
.
And
to
set
at
peace
by
him
through
the
bloud
of
hys
crosse
both
things
in
heauen
and
things
in
earth
:
for
euen
you
,
sayth
Paule
,
whiche
in
times
past
were
straungers
,
bicause
your
mindes
were
set
in
euill
works
,
hath
he
nowe
reconciled
in
the
body
of
his
flesh
throughe
deathe
,
to
make
you
holy
and
blamelesse
,
and
without
fault
in
his
sight
.
Séeing
then
that
this
can
not
be
denied
to
be
the
course
of
God
his
holy
working
,
to
driue
away
this
darknesse
,
and
to
bring
man
to
his
light
,
to
take
away
sinne
,
and
to
bring
man
to
a
life
blamelesse
,
the
state
of
innocencie
,
and
his
owne
likenesse
:
shal
it
not
be
moste
uecessarie
to
haue
Preachers
and
teachers
,
to
tel
vs
this
same
,
and
to
admonishe
vs
wherevnto
we
be
called
,
séeing
of
our selues
and
our
owne
reasons
no
suche
thing
can
be
perceyued
?
Therefore
haue
we
preachings
and
exhortations
as
Paule
sayth
:
for
when
the
worlde
thorough
wisdome
knew
not
God
in
the
wisdome
of
God
,
it
pleased
God
throughe
the
foolishnesse
of
preaching
to
saue
them
that
beleeued
.
1.
Corin.
1.
And
as
he
also
saythe
of
hym selfe
in
another
place
:
We
do
preach
this
rychesse
in
Christe
the
hope
of
your
glory
,
warning
all
men
,
and
teaching
all
men
in
all
wisdome
,
to
make
all
men
perfect
in
Christ
Iesu
.
Thus
serueth
then
exhortations
,
dehortations
,
comminations
,
and
publications
of
the
lawes
and
wyll
of
our
Lorde
God
:
that
he
may
be
knowen
the
Lorde
and
gouernour
ouer
all
the
thynges
hée
hath
created
,
and
the
onely
lawe
maker
amongst
hys
creatures
,
publishyng
vnto
all
that
perfect
equitie
and
Iustice
which
ought
in
no
case
to
be
resisted
.
Whervnto
if
they
can
not
attayne
,
they
must
confesse
and
knowledge
theyr
own
infirmitie
and
weaknesse
,
and
submit
them selues
vnder
the
mighty
hande
of
God
,
and
so
doyng
they
shall
be
receyued
as
children
of
the
most
louing
and
most
mercifull
father
,
in
suche
degrees
of
perfection
as
he
hath
appoynted
to
the
beautifying
of
the
body
of
his
sonne
our
head
.
So
that
the
Lorde
God
dothe
teache
all
,
and
lighten
all
men
that
come
into
the
worlde
bothe
chosen
and
Reprobate
,
with
such
a
knowledge
as
doth
the
good
Prince
,
which
vnto
all
his
Subiects
proclaymeth
his
statutes
,
and
publisheth
his
lawes
:
but
like
a
good
and
tender
father
,
he
leadeth
his
children
,
regenerate
and
borne
a
newe
,
neyther
of
flesh
nor
bloud
,
nor
the
will
of
man
'
,
and
guideth
them
with
his
fatherly
spirite
in
the
pathes
of
the
same
lawes
,
writing
in
their
hearts
what
is
his
good
will
and
pleasure
.
In
the
which
course
of
God
his
wonderfull
worke
,
the
wicked
hathe
no
cause
to
complayne
,
for
as
their
father
whom
they
doo
followe
is
named
the
Prince
of
thys
worlde
,
so
they
haue
the
world
at
will
,
and
are
riche
roysters
and
welthy
worldlings
,
trampling
vnder
their
féete
poore
Abell
,
and
the
despised
Christians
:
neyther
will
they
change
their
estate
with
any
such
,
no
when
they
are
called
from
darknesse
to
be
partakers
of
light
,
of
life
,
and
the
heauenly
daynties
,
layde
vp
in
poore
Christ
,
they
despise
that
estate
,
excusing
their
purchases
,
their
marchaundise
,
and
their
earthly
lustes
and
delightes
.
Luke
.
14.
Wherfore
in
the
other
worlde
they
that
héere
are
oppressed
shall
haue
comforte
,
and
the
other
torment
.
Suche
is
the
order
then
of
God
his
working
,
that
by
the
contrarietie
of
the
Chosen
and
Reprobate
,
of
Iacob
and
Esau
,
of
Pharao
and
Israell
,
and
the
wisedome
of
God
,
and
the
wisedome
of
the
worlde
,
he
wyll
set
foorth
his
maiestie
,
his
power
,
his
diuinitie
,
his
Godhead
,
so
muche
as
may
be
knowen
vnto
man
(
that
is
to
say
)
in
his
wisedome
,
iustice
,
mercy
,
and
almightinesse
.
For
comparing
his
wysedome
to
any
other
wisedome
,
nowe
appeareth
the
contrarie
,
that
it
is
very
foolishnesse
,
euen
darknesse
compared
vnto
light
,
death
vnto
lyfe
,
lyes
vnto
truth
,
as
Paule
sayth
:
When
they
accompted
them selues
wise
,
they
were
made
very
fooles
,
and
chaunged
the
truthe
wyth
lyes
:
the
glory
of
the
immortall
God
,
to
mortall
and
corruptible
creatures
.
They
following
their
owne
righteousnesse
could
not
come
to
the
righteousnesse
of
God
in
Iesu
Christe
.
Wherefore
of
necessitie
God
dyd
shut
all
vnder
sinne
,
that
his
mercy
myghte
flow
ouer
all
.
And
that
hys
mighty
power
might
appeare
,
he
hath
created
the
heauens
and
earth
,
wherein
we
do
sée
lighte
and
darknesse
,
death
and
life
,
shame
and
glory
,
weaknesse
and
strength
,
lyes
and
truthe
,
righteousnesse
and
vnrighteousnesse
,
to
serue
to
the
setting
foorth
of
hys
glory
,
that
man
maye
be
driuen
to
saye
with
Paule
:
O
the
depthe
of
the
riches
of
the
wisdome
and
knowledge
of
God
.
How
incomprehensible
are
his
wayes
?
Howe
vnsearchable
are
his
iudgements
?
For
who
hath
knowen
the
minde
of
the
Lorde
?
or
who
hath
bin
his
counseller
.
Or
who
hath
giuen
him
ought
aforehand
,
that
he
might
be
repayed
?
For
by
him
,
and
throughe
him
,
and
in
him
,
are
all
things
,
to
him
be
prayse
for
euer
.
Amen
.
And
as
this
holy
Apostle
Paule
dothe
submitte
him selfe
to
the
great
depthe
of
the
wisedome
of
God
,
and
his
wonderfull
Regimente
and
Prouidence
,
and
would
beate
and
driue
downe
all
flesh
by
the
consideration
of
the
same
.
So
also
al
our
Fathers
from
the
beginning
hath
layde
this
the
onely
foundation
of
their
faythe
:
Wherefore
Moyses
beginneth
to
stablish
the
faith
of
man
at
the
historie
of
the
creation
,
&
so
foorth
by
the
order
of
God
hys
present
gouernaunce
about
the
things
made
and
created
.
And
Dauid
for
a
confession
of
his
faithe
pronounceth
of
this
prouidence
.
Psa.
95.
I
do
know
that
thou
art
a
great
Lorde
and
a
Lorde
aboue
all
Gods.
All
thinges
whatsouer
the
Lordes
pleasure
was
,
he
hath
made
in
the
heuens
,
the
earth
,
the
seas
,
&
the
botomlesse
waters
.
Againe
,
by
the
worde
of
God
al
thinges
were
set
in
their
places
,
&
by
the
spirit
of
his
mouth
all
the
powers
that
be
in
them
.
And
Paul
considering
most
déepely
,
and
prououncing
moste
playnely
thys
diuine
gouernaunce
of
the
creatures
,
and
Godly
prouidence
of
the
creator
,
in
all
things
for
his
Elect
and
chosen
,
sayth
thus
.
Roma
.
8.
We
knowe
that
all
thinges
woorke
for
the
beste
vnto
them
that
loue
God
,
who
also
are
called
of
purpose
:
for
those
which
he
knewe
before
,
he
also
predestinate
,
that
they
shoulde
be
like
fashoned
to
the
shape
of
hys
Sonne
.
Moreouer
,
whome
he
hath
predestinate
,
those
hath
he
called
,
&
whom
he
called
,
them
he
also
hath
iustified
,
whoon
he
hath
iustifyed
,
those
also
hath
he
glorifyed
.
So
that
thys
appeareth
to
be
no
new
learning
or
vaine
doctrine
of
Gods
prouidence
and
Election
.
But
the
only
ground
of
faith
and
certaynty
of
concience
in
all
conflictes
agaynst
the
worlde
,
the
fleshe
and
the
deuil
,
agaynst
Sinne
,
Death
,
and
Hell
,
as
the
Apostle
vseth
it
in
the
latter
ende
of
the
same
chapter
,
and
all
the
Fathers
from
the
beginning
hath
felt
it
.
For
how
coulde
Adam
by
any
other
worke
or
creature
,
eyther
by
comfort
of
any
other
doctrine
,
stay
hys
conscience
?
But
in
tha●
the
Lorde
God
promised
to
prouyde
for
hym
,
and
to
saue
him
from
his
enemie
(
who
once
had
ouercome
hym
)
by
the
blessed
séed
,
which
not
by
mrrites
,
but
by
mercie
and
grace
,
and
therefore
of
his
frée
purpose
before
appoynted
,
shoulde
be
sente
vnto
hym
to
breake
the
head
of
the
Serpent
.
Why
?
Should
Abraham
haue
left
hys
countrey
and
hys
owne
fathers
house
,
if
he
had
not
felt
this
diuine
prouidence
,
fatherly
care
,
frée
choyse
,
and
Election
of
him
and
his
seede
?
By
the
whiche
liuely
feeling
of
God
his
careful
prouidence
,
and
frée
choyse
,
sending
him
séede
when
he
was
past
hope
of
seede
(
concerning
hys
dead
bodie
and
al
the
works
of
nature
)
and
by
the
stedfastnes
of
faith
in
the
temptations
about
the
same
seede
,
to
be
made
a
slayne
sacrifice
,
other
gréeuous
temptations
and
aduersities
from
time
to
time
layde
vpon
hym
,
this
chosen
vessell
Abraham
is
called
the
father
of
all
faythul
.
As
by
his
hystorie
appereth
a
fatherly
care
of
our
God
,
for
all
his
people
,
both
for
bodies
&
soules
for
wife
and
childe
,
and
all
togither
.
And
Isaac
his
sonne
,
that
chosen
séede
,
in
whom
all
the
Nations
of
the
earth
were
promised
to
be
blessed
long
before
the
childe
was
borne
,
hath
this
promise
of
enheritaunce
gyuen
hym
by
fauour
,
that
the
promise
might
be
sure
to
all
the
séede
as
Paule
saith
.
Rom.
14.
vnto
whom
and
his
saythful
seede
,
this
frée
promise
&
fatherly
Election
and
Predestination
(
or
what
else
you
will
call
it
)
was
againe
reuealed
and
opened
.
Genes.
26.
in
these
wordes
:
th●row
thy
seede
shall
all
the
nations
of
the
earth
be
blessed
.
And
the
liuely
sence
and
feeling
of
this
Election
and
fatherly
care
of
God
for
hym
,
did
then
especially
shine
in
his
hart
,
when
the
Lord
sayd
vnto
him
:
Go
not
into
Egipte
,
tarie
here
,
I
will
be
with
thee
,
and
wil
blesse
thee
,
and
thorow
thy
séed
shal
al
the
nations
of
the
earth
be
blessed
.
Gen.
26.
And
after
that
greuous
temptation
vndoubtedly
wherein
he
was
compelled
for
feare
of
the
Philistines
,
to
denie
his
wife
and
cal
hir
syster
,
&
after
the
manifolde
contentions
with
the
Philistines
,
wherin
his
God
dyd
preserue
him
,
and
at
the
end
in
the
wonderful
miracle
of
his
children
,
whose
birthright
was
altered
by
the
vnsearcheable
prouidence
of
God
,
the
manyfest
notes
and
tokens
of
the
free
Election
and
choyse
of
God
dyd
appeare
.
And
Iacob
chosen
and
beloued
in
his
mothers
wombe
,
felte
thys
free
worke
of
God
his
great
fauour
,
who
had
chosen
hym
before
hee
was
borne
,
and
taking
occasion
of
the
necessitie
of
his
brother
,
séeketh
the
birthright
'
,
the
which
God
had
vnto
him
before
appoynted
and
promised
,
renouncing
the
course
of
nature
,
then
doth
he
leaue
and
forsake
his
fathers
house
,
and
paciently
taketh
all
troubles
offred
vnto
him
.
In
the
which
oftentimes
vndoubtedly
he
féeleth
the
heauy
and
gréeuous
temptations
that
his
fathers
Abraham
and
Isaac
had
before
(
for
no
creature
more
often
suffereth
trouble
than
the
very
Elect
of
God
)
for
the
experiment
of
his
fayth
,
whereby
the
liuely
sence
and
vndoubted
tokens
of
his
fauourable
election
after
many
battels
&
victories
,
might
be
made
certen
and
sure
,
thorough
present
comfort
alwayes
ministred
vnto
him
eyther
by
secret
inspiration
or
manifest
reuelation
,
witnessing
the
singuler
care
of
his
heauenly
father
ouer
hym
his
dearely
beloued
and
chosen
childe
,
as
his
wonderfull
vision
of
the
ladder
and
the
Angels
descending
from
heauen
dothe
declare
,
and
the
other
vnsion
wherin
the
Angell
did
shewe
him
the
party
coloured
shéepe
for
his
portion
,
to
multiplie
and
encrease
his
substance
:
as
also
when
God
biddeth
him
go
into
his
owne
countrey
from
this
deceytfull
Laban
,
and
defendeth
his
Iacob
from
him
:
And
finally
the
glorious
victorie
giuen
vnto
him
ouer
the
Angell
,
comforting
him
agaynst
the
feare
of
his
brother
Esau
,
dooth
bring
foorth
vnto
his
heart
and
conscience
the
assured
signe
and
token
of
the
fauour
of
his
heauenly
father
,
first
electing
and
choosing
,
and
after
euermore
gouerning
,
guyding
,
and
preserning
by
the
frée
mercy
of
his
diuine
Prouidence
.
Ieremie
also
chosen
in
his
mothers
wombe
,
as
appeareth
in
the
first
chapter
of
his
Prophecie
,
where
it
is
sayd
from
the
mouth
of
God
:
before
I
fashioned
thée
in
thy
mothers
wombe
I
did
know
thée
,
and
or
euer
thou
wast
borne
I
did
sanctifie
thée
and
ordeyned
thée
to
be
a
Prophet
vnto
this
people
,
then
felte
the
moste
liuely
signes
and
tokens
of
his
Election
,
when
his
fleshe
repined
,
grudged
,
and
feared
to
take
in
hande
the
execution
of
this
great
and
daungerous
embassage
,
&
the
power
of
God
his
spirite
dothe
touche
his
heart
,
and
openeth
his
mouthe
to
the
planting
and
rooting
vp
of
all
people
and
kingdoms
to
breake
,
destroy
,
and
make
waste
,
and
raysed
hym
as
a
fensed
towne
,
a
brasen
wall
,
an
yron
pyller
agaynste
the
kyngs
,
priestes
,
and
people
of
the
lande
.
Nowe
though
sometymes
hys
flesh
doth
grudge
for
the
burthen
of
hys
office
,
and
anguish
of
hart
,
as
though
he
had
been
an
abiecte
or
Reprobate
,
yet
alwayes
after
the
brunt
of
temptations
vttering
his
weaknesse
,
he
findeth
the
mercifull
prouidence
of
his
heauenly
father
,
to
take
a
contiunall
care
for
hym
,
and
not
onely
comforte
and
assist
hym
,
but
also
most
euidently
to
punish
his
enimies
.
And
to
be
short
,
all
the
electe
of
God
are
thus
chosen
and
called
,
guyded
,
and
gouerned
from
their
mothers
wombe
,
according
to
the
saying
of
the
pryncely
Prophete
:
Thou
arte
hée
that
takest
me
from
my
mothers
wombe
,
thou
wast
my
hope
,
yet
when
I
hanged
vppon
my
mothers
brestes
.
I
haue
bene
left
vnto
thee
euer
since
I
was
borne
,
thou
art
my
God
euen
from
my
mothers
wombe
.
And
then
doe
they
feele
most
sensibly
&
liuely
thys
theyr
Election
,
when
temptations
and
aduersities
doth
assaile
and
assault
them
,
in
the
which
conflcts
of
the
flesh
,
and
the
spirite
,
of
synne
and
grace
,
of
lighte
and
darknes
,
they
are
compelled
to
crye
and
cal
,
to
sigh
and
sobbe
before
theyr
heauenly
father
for
the
deliueraunce
of
this
mortall
and
sinful
body
subdued
to
vanitie
:
and
though
they
do
most
euidently
perceyue
how
they
are
called
from
darknesse
to
lighte
,
from
loue
of
iniquitie
,
to
the
hatred
of
the
same
,
from
obedience
somtime
giuen
to
Sathan
and
to
the
lustes
of
the
flesh
,
to
the
obedience
of
the
spirit
,
which
sighteth
agaynst
the
flesh
,
and
though
,
I
say
,
they
perceyuing
this
,
be
not
able
to
quench
these
raging
lustes
,
yet
do
they
mourne
and
dayly
lament
,
calling
for
the
grace
of
their
heauenly
father
,
which
lamentations
,
sighings
and
sorowyngs
for
theyr
sinnes
,
bée
the
sensible
féelings
and
lyuely
sygnes
and
tokens
of
Gods
infallible
and
sure
Election
.
Wherefore
whosoeuer
shal
féele
these
secret
sighes
and
mournings
,
thereby
hating
sinne
&
desiring
therfrom
to
be
deliuered
,
considering
theyr
owne
weaknes
,
and
wishing
alwaies
to
be
of
more
perfection
,
let
them
with
all
thankes
géeuing
vnto
God
reioyce
,
knowing
that
this
procedeth
not
from
flesh
nor
bloud
,
but
from
the
spirite
of
our
head
Iesus
Christ
,
who
maketh
intercession
for
his
afflicted
members
(
who
are
hys
Saincts
)
with
vnspeakeable
gronings
.
Whom
though
for
a
time
he
doo
permit
to
be
afflicted
,
both
in
spirite
and
bodie
,
as
sometimes
he
did
Iob
,
Ionas
,
Ieremie
,
and
other
:
yet
at
the
ende
hée
giueth
vnto
them
most
triumphant
victorie
,
according
to
the
euerlasting
purpose
of
his
diuine
prouidence
,
who
is
to
be
feared
,
reuerenced
,
renowmed
and
praysed
for
euer
.
So
be
it
.
Heretofore
haue
we
answered
generally
to
them
that
woulde
make
God
the
autour
of
euill
,
and
to
them
which
do
say
,
that
thys
doctriue
taketh
away
exhortations
and
threatnings
,
and
the
preaching
of
the
worde
.
Now
by
the
grace
of
God
,
we
will
more
briefly
answere
to
some
arguments
whiche
they
bryng
foorth
of
the
scriptures
,
settyng
aparte
all
such
cauyllations
as
mans
reason
(
whiche
in
Gods
mysteries
can
neuer
be
satisfied
)
by
the
craft
of
the
deuil
doth
excogitate
,
&
inuent
.
But
fyrst
we
will
speake
something
of
good
workes
,
&
the
true
vnderstanding
of
those
scriptures
which
commende
them
vnto
vs
,
least
we
should
seeme
to
dissuade
men
from
the
same
,
or
extenuate
the
meaning
of
the
holy
ghost
,
in
such
sentences
as
our
aduersaries
do
wickedly
peruert
for
the
maintenance
of
mans
power
against
this
doctrine
of
grace
&
frée
Election
,
which
dare
affirme
that
by
works
they
purchase
part
of
their
saluation
,
the
whiche
(
as
we
haue
said
)
is
fréely
gyuen
by
this
Election
in
Christe
Iesu
before
the
foundation
of
the
worlde
was
layde
.
The
good
works
which
are
so
in
déed
,
that
is
to
say
,
which
procéede
of
the
spirite
of
adoption
,
&
the
feeling
of
Gods
mercies
in
electing
,
calling
&
iustifying
,
first
of
al
haue
this
vse
,
the
they
declare
the
power
of
God
to
be
in
vs
,
and
the
spirite
of
Christ
,
which
doth
conforme
vs
to
his
Image
:
and
this
is
the
ende
whereunto
we
are
Elected
and
predestinate
to
be
conformed
to
the
image
of
hys
sonne
.
Rom.
8.
Elected
before
the
foundation
of
the
worlde
to
be
holy
and
blamelesse
Ephe.
〈◊〉
created
vnto
good
workes
,
which
God
hath
prepared
for
vs
too
walke
therein
Epes
.
2.
These
haue
the
reward
,
as
Paule
saith
,
not
only
of
this
life
,
but
of
the
world
to
come
.
Therfore
sayth
our
sauiour
Christe
.
Math.
25.
Come
ye
blessed
of
my
father
,
possesse
the
kingdome
prepared
for
you
from
the
beginning
of
the
worlde
.
I
was
hungry
,
and
yée
gaue
me
meate
:
I
was
thirsty
,
and
ye
gaue
me
drinke
.
&c.
Of
thys
excellent
commendation
and
rewarde
of
good
workes
,
we
do
learne
the
dignitie
of
the
same
,
not
of
the
worthinesse
of
themselues
,
which
are
neuer
able
to
stand
in
Gods
iugdementes
:
for
our
very
righteousnesses
are
,
as
Esay
sayth
,
as
clothes
filthily
pulluted
,
but
of
the
dignitie
of
the
grace
of
the
promise
of
God
,
who
worketh
them
in
vs
.
For
it
is
God
,
saith
Paul
,
that
worketh
in
vs
both
the
will
and
also
the
worke
,
euen
of
his
purpose
.
Phil.
2.
Therfore
all
is
of
grace
,
not
of
works
,
least
any
should
glory
.
Ephes.
2.
For
if
there
were
any
power
in
our selues
,
or
dignity
in
the
works
,
then
had
we
some
thing
to
glory
,
but
now
that
all
is
confessed
to
be
of
Gods
free
mercies
,
and
nothing
of
our selues
,
we
conclude
that
God
crowneth
and
rewardeth
his
owne
works
in
vs
,
that
who
so
glorieth
should
glory
in
the
Lorde
.
●
.
Cor.
●
.
And
where
some
allege
this
place
▪
Mat.
26.
so
to
commende
workes
that
they
should
be
the
cause
of
the
Election
and
the
fauour
of
God
,
they
do
not
consider
the
fyrste
wordes
:
Come
you
blessed
of
my
father
,
inherite
the
kyngdome
prepared
for
you
from
the
beginning
of
the
world
▪
Wherin
we
may
note
,
that
they
béeing
the
blessed
and
beloued
of
the
father
,
are
called
to
the
inheritance
of
the
heauenly
kingdome
,
not
wonne
by
works
,
but
prepared
by
the
heauenly
father
for
hys
children
before
they
did
any
works
at
all
:
Like
as
the
wicked
haue
their
place
of
eternall
torment
there
named
for
them
before
prepared
and
appoynted
.
And
in
both
twayne
the
workes
doth
only
declare
what
the
trees
are
wherout
they
spring
,
&
testifie
what
the
fountaine
is
whence
they
flow
:
according
as
our
Sauiour
Christ
sayth
:
the
trée
is
knowen
by
that
fruite
,
&
a
good
man
foorth
of
the
good
treasure
of
his
heart
dothe
bring
foorth
good
workes
,
and
the
euill
man
euill
workes
.
This
dothe
Iames
byd
vs
,
to
shewe
our
faith
of
our
workes
,
and
saith
,
that
Abraham
did
thus
vtter
his
faith
by
his
works
,
and
Rahab
by
her
works
,
and
were
iustified
.
Where
we
are
compelled
with
all
the
Godly
learned
to
expound
the
worde
iustified
,
declared
to
bée
Iuste
,
or
else
we
do
make
Iames
contrary
to
himself
,
contrary
to
Moyses
,
whose
sentence
he
in
the
same
place
alledgeth
,
contrary
to
Paule
,
and
the
whole
course
of
Scriptures
.
And
thus
muste
all
the
generall
sentence
of
workes
bee
vnderstoode
,
that
by
these
workes
wherein
God
wyll
haue
vs
to
walke
,
we
are
knowen
to
haue
his
spirit
to
bée
good
trées
,
&
so
iudged
by
our
fruits
:
as
is
the
good
apple
trée
by
the
apples
,
not
that
the
apples
make
hym
good
,
but
testifie
that
hee
is
good
,
and
that
it
hath
within
it selfe
a
kindly
power
of
good
iuice
and
norishment
.
So
we
feeling
the
power
of
the
spirite
woorkyng
in
oure
hartes
Godly
motions
,
and
so
bringyng
foorth
good
fruites
of
faith
and
good
workes
,
doo
confirme
our
Election
&
vocation
,
as
Peter
speaketh
,
to
our selues
and
others
.
The
seconde
vse
of
workes
is
,
that
God
in
vs
by
them
may
be
glorified
.
Whereof
our
sauiour
Christ
saith
,
Mat.
5.
Let
your
light
so
shine
before
men
,
that
they
seeing
your
good
workes
may
glorifie
your
father
which
is
in
heauen
.
And
this
is
the
chéefe
vse
of
good
workes
,
the
laude
and
glorie
of
God
whereunto
we
were
fyrst
created
in
the
earthy
Adam
,
&
now
are
anew
restored
by
the
heauenly
Adam
Christ
Iesu
,
to
walke
in
good
works
,
and
to
be
holy
,
blamelesse
,
&
without
faulte
.
And
to
thys
ende
that
God
in
them
might
be
glorified
,
doth
scripture
commend
vnto
vs
good
works
and
setteth
foorth
the
crowne
of
glory
to
them
that
therein
are
exercised
,
So
runne
that
ye
may
obtayne
,
saith
the
Apostle
,
labor
for
the
crown
incorruptible
.
1.
Cor.
9.
Now
bicause
these
latter
dayes
are
the
tymes
wherein
our
Sauiour
Christe
dyd
say
,
that
faith
should
fayle
,
and
charitie
should
waxe
coulde
,
we
that
haue
so
cleare
reuelation
of
Gods
great
mercyes
in
Iesus
Christe
may
gyue
no
occasion
to
the
slouthfull
fleshe
,
eyther
in
our selues
or
others
:
but
after
the
example
of
the
Scriptures
we
must
alwayes
exhorte
to
good
workes
,
and
so
tame
our
bodies
and
bring
them
into
subiection
(
as
Paul
saith
)
least
whiles
we
preach
to
others
,
we
our selues
bée
founde
Reprobates
.
1.
Corin.
9.
the
which
sentence
is
euill
alledged
of
the
aduersaries
of
Election
,
as
though
Paule
might
haue
become
a
reprobate
,
or
as
if
that
he
had
not
béen
certaine
of
his
saluation
,
but
that
it
shoulde
hang
of
his
well
doings
.
For
he
sayth
first
in
the
same
sentence
,
I
do
so
runne
,
not
as
at
an
vncertain
thing
,
and
so
fight
,
not
as
one
that
beateth
the
ayre
:
but
as
he
saith
to
the
Romanes
.
chap.
8.
I
am
sure
that
neyther
death
nor
life
,
neither
Angels
,
nor
rule
,
neither
power
,
neither
things
present
,
nether
things
to
come
,
neither
high
,
neither
low
,
neither
any
other
creature
,
shall
be
able
to
depart
vs
from
the
loue
of
God
in
Christe
Iesu
oure
Lorde
.
Likewise
they
alledge
foorth
of
the
seconde
chapter
to
the
Philippians
,
that
Paule
willeth
vs
to
worke
oure
owne
saluation
:
but
they
do
not
consider
that
he
streight
wayes
addeth
,
that
it
is
God
which
worketh
bothe
the
wyll
and
the
worke
.
And
in
the
chapter
before
,
he
saith
,
that
it
is
God
which
hath
begon
the
good
worke
,
and
will
finish
it
.
So
that
such
Scriptures
may
neuer
bée
alledged
for
workes
,
agaynst
grace
,
for
to
set
vp
our
saluation
of
our selues
,
which
onely
commeth
of
mercy
in
the
frée
Election
,
wherby
we
were
chosen
in
Christe
Iesu
,
and
created
a
newe
in
him
,
by
his
onely
spirite
to
bring
foorth
good
workes
.
Therefore
doo
we
conclude
with
Paul.
Romanes
.
11.
that
we
are
saued
and
iustified
fréelie
by
Grace
,
not
by
woorkes
,
for
so
grace
were
no
grace
,
and
that
all
are
shutte
vp
vnder
synne
,
that
mercie
may
be
vppon
all
,
vppon
whome
it
pleaseth
hym
too
shewe
mercie
.
And
for
the
consideration
of
these
greate
mysteries
of
Election
and
Reprobation
,
we
crye
with
Paule
:
O
the
depth
of
the
ryches
of
the
wisdome
of
God
.
How
vnsearcheable
are
his
iudgements
?
&
how
incomprehensible
his
wayes
?
For
who
hath
giuen
him
first
,
and
he
shall
be
recompensed
?
For
of
hym
,
and
through
him
,
and
for
hym
are
al
things
.
To
him
therefore
be
glorie
,
for
euer
and
euer
.
So
be
it
.