❧
The
seconde
parte
declarynge
that
the
wyl
of
man
is
captyue
.
FOr
as
muche
as
the
election
of
man
includeth
in
it
both
an
vnderstandynge
and
also
a
wyll
,
First
we
wyl
declare
,
that
both
as
well
the
one
as
the
other
is
bonde
,
the
whiche
bondage
shall
be
strongly
proued
by
the
scriptures
.
But
fyrste
we
wyll
proue
oure
entente
wyth
certeyne
reasons
manifest
and
knowen
of
al
men
.
The
fyrste
reason
.
What
man
is
he
(
beinge
not
altogether
blynde
)
that
doeth
not
see
and
perceyue
the
vnderstandynge
and
knowledge
of
man
to
be
captyue
and
bonde
.
Considering
that
euery
man
doeth
vnderstande
and
hath
knowledge
by
measure
after
the
quantity
that
the
Lorde
,
whiche
is
the
gyuer
of
thynges
,
doth
distribute
and
giue
to
euery
man
.
To
some
knowledge
and
vnderstandynge
,
to
some
one
thynge
,
to
some
an
other
.
Some
gyue
their
studies
to
be
good
Rhetoritians
.
Some
settyng
by
that
kynde
of
study
nothynge
at
al
,
apply
themselues
to
be
Logicians
,
some
to
be
Phisicians
,
some
Lawyers
,
some
to
be
diuines
,
some
woulde
haue
of
euery
thynge
a
piece
.
An other
sorte
couet
to
be
good
handy
craftes
men
,
to
be
excellent
in
this
or
that
.
There
be
a
thousande
sortes
of
men
,
and
as
greate
〈◊〉
of
thynges
,
wherunto
they
be
addicted
and
gyuen
.
Euery
man
lyueth
after
his
owne
facion
and
mynde
.
Euery
man
in
that
thynge
whereunto
he
applieth
his
wyttes
hath
knowledge
after
a
measure
?
One
man
more
,
an
other
lesse
.
He
that
hath
lesse
knowledge
,
woulde
fayne
knowe
as
much
as
he
whiche
excelleth
therein
,
and
yet
for
all
the
peynes
he
can
take
,
he
can
not
atteyne
thereunto
.
Also
that
man
,
whyche
knoweth
one
thynge
,
woulde
fayne
haue
the
knowledge
of
mo
thynges
,
as
wel
as
of
that
,
which
he
knoweth
already
,
and
yet
he
misseth
of
his
purpose
.
He
that
is
sene
in
the
artes
,
and
can
play
the
partes
of
a
good
phisicion
,
woulde
become
fayne
a
good
diuine
.
He
that
hath
the
vnderstandyng
,
but
of
one
lyne
or
verse
of
the
Bible
,
coueteth
in
his
hert
to
haue
the
intelligence
and
vnderstandynge
of
the
whole
Bible
.
But
it
is
not
as
the
wyssher
and
as
the
woulder
(
accordyng
to
the
prouerbe
)
do
couet
and
desire
,
Wyshars
&
woulders
are
but
smale
housholders
.
but
as
it
pleaseth
the
Lorde
to
shewe
his
mercy
.
An
other
desireth
to
haue
a
perfecte
good
memory
,
that
he
maye
keepe
well
those
thynges
,
which
he
hath
heard
and
reade
,
and
sodenly
he
doeth
forget
altogether
.
Suche
is
the
wyll
of
the
Lorde
often
tymes
.
The
vnderstandynge
therefore
truly
,
and
knoweledge
of
all
men
is
bonde
and
captyue
.
For
let
hym
be
neuer
so
careful
,
let
hym
take
neuer
so
muche
peyne
,
let
hym
study
as
much
as
any
man
maye
,
it
shall
profit
to
hym
no
more
then
the
Lorde
hathe
ordeyned
frome
the
beginning
,
which
doth
weigh
al
thinges
in
iuste
numbre
,
Knowledge
is
the
gyft
of
God
.
weyghte
and
measure
.
It
doth
depende
and
hange
on
his
goodnes
to
haue
knowledge
of
this
thynge
or
that
.
For
it
is
not
in
euery
mans
free
election
,
to
knowe
euery
thynge
that
he
woulde
at
his
owne
pleasure
.
The
knowledge
,
vnderstandinge
,
and
election
of
God
onely
is
free
in
deede
,
and
of
none
other
person
or
persons
,
whose
wyl
(
I
meane
the
wyl
of
man
)
what
so
euer
they
be
,
are
in
seruitude
and
captyne
,
limited
to
and
fro
,
The
wil
,
vnderstandyng
,
and
election
of
God
only
is
free
.
as
farre
&
as
nere
,
as
muche
and
as
litle
as
it
shal
please
the
Lorde
.
For
there
is
no
learned
man
be
he
neuer
so
e●nuynge
:
nor
yet
none
other
Artificer
,
be
he
neuer
so
much
expert
:
that
can
tell
what
to
do
,
more
or
lesse
,
or
otherwyse
than
he
hath
receyued
of
the
Lorde
.
Then
I
pray
you
,
what
goodly
fredome
haue
we
whereof
we
do
bost
somuch
,
what
is
it
worth
I
pray
you
of
it self
,
considering
that
our
wyll
vnderstandynge
,
and
election
is
obedient
to
the
wyll
of
the
Lorde
almyghtie
,
to
his
ordinaunces
,
to
do
al
thynges
,
so
far
as
it
is
commaunded
,
and
no
more
?
What
more
euident
token
and
ergument
can
you
haue
of
the
captiuitie
and
bondage
of
mans
wyl
then
thys
?
Vnder
this
decree
all
thynges
created
and
made
,
are
obedient
and
subiect
to
the
Lorde
,
bycause
thei
can
do
nothing
,
but
after
the
pleasure
&
most
free
wyl
of
the
Lorde
,
whych
wylleth
what
hym
listeth
alone
and
none
but
he
.
Example
of
bondage
in
beasts
and
in
the
elements
.
The
Lyons
could
not
deuoure
Daniel
.
The
fyre
in
the
fornace
coulde
not
consume
the
.iii.
chyldren
,
because
it
was
not
the
Lordes
pleasure
whyche
alone
of
hymselfe
is
free
,
to
whom
al
creatures
aswel
reasonable
as
contrarye
,
although
thei
do
seme
and
appere
to
our
reson
in
thynges
disobediente
,
yet
for
all
that
thei
are
in
very
dede
in
the
selfe
same
thynge
to
the
pleasure
of
God
,
most
of
al
obediente
and
bond
,
albeit
the
iudgement
of
man
is
to
the
contrary
.
For
hys
godly
wyl
&
pleasure
must
alway
be
fulfilled
,
Our
vnderstandyng
is
bonde
.
Wherby
it
foloweth
that
the
vnderstandynge
of
man
is
captiue
and
bonde
to
the
commaundement
and
vnuariable
decree
of
the
Lorde
.
To
this
Lorde
,
not
onely
the
vnderstandyng
whiche
in
man
(
as
they
saye
)
is
bothe
iudge
and
counseler
,
Wil
and
wil
not
are
the
dedes
of
the
wyl
.
but
also
the
wyl
which
thei
do
cal
the
lorde
president
is
also
captiue
and
bond
.
For
to
wyl
or
to
not
wil
any
maner
of
thyng
,
are
the
deedes
and
the
actes
of
the
wyl
.
I
maruel
wherfore
some
men
dooe
wryte
and
holde
opinion
,
that
the
actes
and
dedes
of
our
wyl
are
free
and
at
libertie
,
eyther
to
be
done
or
vndone
as
the
wyll
wylleth
.
Ther
is
no
freedome
verely
in
theym
.
For
if
al
thynges
which
are
made
and
created
,
The
fyrst
reson
,
prouyng
the
wyll
bonde
.
be
vnder
the
decree
and
vnuariable
sentence
of
the
Lorde
:
then
it
foloweth
that
the
wyl
of
man
,
must
be
vnder
the
decree
and
sentence
of
the
Lorde
.
And
lykwyse
as
we
haue
written
of
the
vnderstandynge
of
man
,
that
it
can
nether
knowe
,
nor
yet
seke
for
any
further
knowledge
then
the
Lorde
doth
permyt
and
suffre
:
Comparison
euen
so
muste
men
vnderstande
of
the
wyl
of
man
.
Which
is
a
very
easy
thing
to
perceiue
,
to
him
that
wyl
marke
and
considre
the
diuersitie
of
affections
wherewyth
man
is
combred
and
led
oftentymes
agaynst
his
wyl
.
The
seconde
reason
.
The
affections
of
menne
declareth
bondage
.
If
the
wyl
of
man
be
free
,
then
may
he
wyl
and
nyl
what
shal
please
hym
,
at
his
owne
free
election
But
what
is
that
manne
that
can
so
do
?
Lette
vs
haue
knowledge
of
such
one
,
Bryng
hym
furth
that
we
may
extoll
and
prayse
hym
.
Howe
often
haue
you
sene
that
a
man
would
wyth
al
his
hert
that
he
myght
not
couet
and
desyre
,
The
confirmation
of
the
second
reason
.
that
thynge
which
he
cannot
chose
but
wyshe
and
desyre
after
?
Contrarywyse
there
be
many
whych
woulde
that
they
coulde
wyll
and
lo●e
that
thynge
,
whyche
they
cannot
chose
but
hate
.
Wher
is
nowe
the
libertie
of
this
mans
wil
A
man
oftentymes
casteth
his
mynde
on
an
euyl
woman
,
whose
conuersation
he
cannot
hate
&
abhorre
bycause
he
is
bounde
in
most
harde
bondage
and
captiuitie
.
Manye
men
done
abhorre
their
owne
filtie
conditions
and
maners
and
lewde
vices
,
Wherfor
do
we
folowe
those
vices
who
came
knowe
euyll
.
and
yet
they
cannot
those
but
loue
them
,
folowe
them
,
&
kepe
them
styl
,
bicause
the
affections
and
desyres
of
the
fleshe
are
not
subiect
,
but
contrary
to
the
law
of
God
.
Rom.
viii
.
I
my selfe
myse●able
man
oftentymes
do
those
thynges
whyche
I
doe
abhorre
and
hate
.
Truth
it
is
that
I
do
those
thynges
in
dede
,
yet
it
is
not
my selfe
which
doth
them
(
for
in
my
hert
I
do
abhorre
them
)
It
is
synne
,
that
is
to
say
,
the
concupiscences
of
the
fleshe
whych
dwelleth
in
my
fleshe
kepyng
me
in
bondage
and
captiuitie
.
What
thyng
worketh
euyl
in
vs
.
Therefore
in
many
thynges
our
wyl
is
redye
and
at
hand
,
but
how
and
which
way
to
brynge
our
wyl
to
passe
,
beyng
led
captiue
of
synne
and
of
the
deuil
,
with
al
the
wittes
we
haue
,
we
cannot
thynke
nor
deuyse
.
I
desyre
often
tymes
with
al
my
hert
that
I
myghte
haue
my
desyre
pluckt
away
from
thys
thyng
or
that
,
and
yet
in
spyght
of
my
teeth
I
am
violently
drawne
into
the
loue
therof
,
whyche
I
would
fayne
haue
in
hatred
,
and
cannot
.
For
although
that
outwardli
I
do
seme
and
appere
to
hate
a
thyng
,
The
concupiscences
of
the
flesh
be
so
roted
naturally
in
vs
,
that
thei
cannot
be
pluckt
out
all
together
,
and
therfore
we
can
not
do
that
we
woulde
.
which
is
not
good
:
yet
at
the
rote
of
my
hert
I
do
loue
it
,
which
I
would
not
if
I
myght
chose
.
Let
euery
man
in
hymselfe
wey
this
matter
,
and
so
doynge
he
shal
tel
me
a
newe
tale
.
He
shal
fynde
hys
libertie
very
pore
and
bare
.
As
for
my selfe
,
I
wil
render
glorye
,
prayse
and
thankes
,
to
the
Lorde
:
I
wil
in
the
presence
of
his
church
confesse
and
knowledge
myne
impietie
with
fayned
and
paynted
holines
in
Hypocrisie
:
not
doubtyng
,
but
to
optayne
mercye
at
the
handes
of
the
most
mercifull
Lorde
.
What
time
(
a
great
whyle
agone
)
I
was
of
the
sect
and
church
of
Antechrist
,
I
did
lead
my
lyfe
many
yeres
in
the
concupiscences
and
naughtie
desires
of
the
body
,
burning
in
vnlawful
and
stynckyng
lustes
of
the
fleshe
,
the
which
affections
truelye
I
dyd
hate
and
abhorre
,
&
yet
I
could
not
resist
,
nor
cast
theym
awaye
furth
of
my
mynde
.
For
to
punyshe
the
body
with
labour
,
with
watching
,
with
fasting
yea
,
and
with
scourging
,
and
such
other
like
hard
and
sharpe
punyshmentes
of
the
fleshe
maye
well
tame
and
make
weake
the
power
and
strength
of
thy
body
.
But
as
for
the
concupiscences
of
the
mynd
it
could
not
thereby
be
drideled
,
Wherfor
serueth
the
chastening
of
our
bodyes
.
yea
those
harde
chasteninges
of
the
fleshe
dyd
rather
profet
to
the
increase
of
hipocrisie
and
counterfeited
holines
in
vs
,
causyng
the
outward
man
to
appere
godly
and
holy
.
The
concupiscence
of
the
flesh
reigning
styl
in
our
hertes
,
which
from
the
eyes
of
the
lord
cannot
be
hyd
.
You
dose
the
great
seruitude
&
bondage
wherein
we
are
knit
&
tied
.
Howe
are
we
then
fre
and
at
our
owne
libertie
?
Truely
no
man
l●uyng
can
either
wyl
or
not
wyl
this
thing
or
that
,
more
or
lesse
,
then
the
Lorde
doeth
geue
strength
.
For
lykewise
as
fire
and
all
other
creatures
ar
in
bondage
and
seruitude
vnto
the
firme
decre
and
ordinaunce
of
god
:
euen
so
is
man
.
Fire
doth
consume
al
thyng
that
the
fire
hath
power
ouer
,
Fyre
.
except
the
lord
doth
take
away
the
natural
strength
therof
.
Man
also
cannot
chose
but
thinke
that
thinge
which
is
ful
of
all
impietie
and
wickednes
,
Manne
.
and
sinneth
in
all
his
doynges
,
except
he
bee
brideled
with
the
spirit
of
Christ
.
The
bridle
of
our
affections
is
onely
the
spirit
of
Christ
Our
impi●tie
and
sinfulnes
can
go
no
further
than
it
hath
pleased
the
Lord
from
the
beginnynge
to
suffre
.
For
he
hath
limitted
al
the
thoughtes
,
cogitations
,
and
willes
of
men
within
certayn
limittes
&
termes
,
the
which
no
man
can
passe
or
go
beyond
.
Wher
is
now
beco●●e
that
free
election
and
libertie
to
do
what
we
lust
?
which
thei
affirme
to
be
in
vs
.
Is
it
not
altogether
captiue
and
in
bondage
?
Another
diffini●io●
of
freewyl
.
Ther
be
also
which
do
make
this
diffinicion
of
free
wyl
,
saiyng
,
that
frewil
is
a
power
and
strength
of
mans
will
,
wherewyth
he
doth
apply
or
plucke
awaye
hymselfe
,
to
or
from
those
thynges
which
do
leade
vs
to
eternal
felicitie
,
and
euerlastynge
saluation
.
But
I
pray
you
,
what
strengthe
and
power
haue
we
when
the
vnderstandyng
and
wyl
of
man
can
do
nothynge
of
it selfe
,
but
that
which
is
carnal
&
fleshly
.
What
thynges
can
mans
knowledge
of
it selfe
perceyue
and
attayn
to
.
Our
owne
vnderstandynge
&
knowledge
dothe
iudge
,
richesse
,
health
of
bodye
,
honoures
,
promotions
,
&
the
glory
of
this
world
to
be
good
thinges
,
and
the
contrary
to
these
for
to
be
euil
&
naughtie
As
for
the
knowledge
of
good
and
of
godly
matters
,
of
those
I
say
which
partayneth
to
eternal
saluation
,
it
perceiueth
nothyng
at
al
of
it selfe
.
Yea
,
though
a
man
would
peruse
and
reade
ouer
all
the
holye
scriptures
and
teach
them
also
to
other
men
,
or
els
be
taught
of
other
,
hys
owne
understanding
and
knowledge
of
it selfe
,
shal
neuer
truely
and
(
as
he
ought
to
do
)
knowe
the
Lorde
and
his
wyll
,
his
power
,
his
iustice
,
his
goodnes
,
his
mercie
,
his
anger
.
He
shal
not
beleue
and
rest
on
the
truth
and
veritie
of
God
,
but
after
a
liyng
fashion
and
hypocrisie
.
The
which
thing
is
nothing
l●sse
then
to
beleue
.
For
it
is
written
.
The
folyshe
man
sayd
in
his
hert
there
is
no
God
.
Beholde
the
knowledge
of
man
of
himself
,
doth
not
only
not
know
god
:
but
also
doth
deme
god
to
be
God
,
saiynge
that
ther
is
no
God
.
i.
Corin.
ii
.
The
carnal
man
dooth
not
perceiue
those
thinges
which
be
of
the
spirit
of
God
,
for
the
spirit
of
God
&
the
thynges
therto
pertaining
ar
folishnes
to
hym
.
He
can
not
vnderstand
&
iudge
that
thei
ought
to
be
spiritualy
demed
&
taken
.
These
wordes
ar
to
be
taken
not
onely
of
the
vnderstandynge
,
but
also
of
the
wyl
of
man
.
For
lykewyse
as
the
vnderstandyng
doth
se
nothynge
of
it selfe
but
that
whych
is
carnal
,
euen
so
the
wyl
of
man
doth
hate
and
abhore
of
it selfe
al
thing
which
is
good
,
and
loueth
that
which
is
euil
carnal
,
and
nothyng
durable
.
The
profe
of
bond
wyl
by
the
scripturs
.
It
can
neither
loue
nor
feare
God
nor
his
truth
It
foloweth
then
that
the
wyl
of
man
is
not
free
but
captiue
and
bond
,
as
nowe
we
wyl
proue
by
the
testimonies
of
the
scriptures
of
God
.
And
fyrst
of
al
by
this
testimony
of
Ose
the
Prophet
saiyng
.
The
spirit
hath
bou●de
him
in
his
wynges
.
The
which
wordes
are
manifest
to
bee
spoken
of
the
carnall
people
of
Israel
.
The
whiche
people
,
the
Prophet
declared
before
to
be
deceiued
by
the
spirite
of
fornication
:
that
is
to
sai
,
by
the
iudgement
and
sens
of
the
fleshe
,
in
the
wynges
wherof
he
affirmeth
them
to
be
bound
fast
.
First
he
declareth
theim
to
be
deceiued
,
&
afterward
to
be
bound
,
that
nowe
thei
colde
do
nothyng
els
but
commyt
fornication
beyng
seperated
from
God
.
For
al
their
iudgementes
,
knowledge
,
vnderstandinge
,
and
wyll
,
al
their
dedes
were
nothynge
elles
but
fornication
from
the
lorde
,
bycause
thei
wer
not
of
fayth
.
The
carnall
are
tied
wyth
bondes
.
Who
bee
the
bonde
daughters
of
Syon
To
the
captyue
and
bond
prisoners
,
is
preached
remission
of
syn
As
before
in
the
exposition
of
this
Prophet
I
haue
made
open
to
you
.
Thus
it
foloweth
that
al
those
which
be
carnal
and
fleshly
ar
tied
and
made
fast
in
bondes
.
The
carnal
Sinagoge
is
called
in
the
scripture
,
the
bond
daughter
of
Sion
.
As
Esaye
.
liii
.
Our
sauiour
also
preached
remission
of
sinne
to
the
captiue
and
bond
,
and
deliueraunce
to
them
which
were
shit
fast
in
prison
.
Esa.
lxi
.
Luke
.
iiii
.
The
second
profe
by
the
scripture
.
Genes.
vi
.
THe
Lord
said
in
Genes.
vi
.
My
spirit
shal
neuer
be
parmanent
in
man
because
he
is
fleshe
,
Hierome
and
other
writers
dooe
wryte
that
these
wordes
are
in
the
Hebrue
rog
after
this
translation
.
My
spirite
shal
neuer
iudge
in
man
,
because
he
or
thei
be
fleshe
.
The
fyrst
translation
is
good
inough
by
the
which
wordes
a
certayne
writer
doth
vnderstand
and
expound
,
the
clemencye
and
great
mercy
of
God
towarde
man
:
and
but
his
most
dreadful
austeritie
and
anger
.
But
the
Lorde
kepe
vs
from
that
clemencie
.
For
the
blyndnes
of
that
man
(
as
by
his
writing
oppereth
)
did
take
this
worde
iudgement
to
signifie
,
in
this
place
no
thyng
elles
but
punishment
,
as
though
the
lord
would
say
:
The
iudgement
is
not
taken
for
a
dreadful
sentence
of
God
as
of
a
iudge
,
but
for
the
godly
and
spirituall
knowledge
.
my
spirit
shal
not
punysh
man
,
which
is
a
verye
wrong
sens
.
For
the
vniust
shal
be
punished
and
the
seede
of
the
wicked
shall
perishe
as
Psalm
.
xxxvi
.
And
the
fire
whiche
is
prepared
for
the
deuyl
and
his
angels
,
wherwyth
the
reprobates
,
and
vngodly
persons
,
shal
be
tormented
,
is
euerlastyng
.
Therfore
this
is
not
the
right
sens
and
meanyng
of
this
text
as
he
hath
expounded
,
but
contrarye
wyse
.
My
spirit
shall
not
iudge
alwayes
amonge
these
menne
bicause
they
be
fleshe
,
that
is
to
say
,
the
iudgement
of
my
spirit
shall
not
alway
be
permanent
in
theym
because
thei
be
flesh
,
that
is
altogether
natural
,
carnal
,
The
iudgement
of
the
spirit
of
God
is
not
in
the
wycked
.
and
deceiueable
,
because
I
say
the
wicked
iudgement
of
the
flesh
,
which
is
repugnaunt
to
the
iudgement
of
the
spirit
doth
reigne
in
them
.
Is
this
the
clemencie
and
mercie
of
God
to
be
destitute
of
the
right
iudgement
of
the
spirit
of
God
?
to
be
forsaken
and
left
,
to
the
wycked
and
execreable
iudgemente
of
the
spirite
of
Fornication
and
of
lyes
:
that
is
to
say
of
the
spirit
of
man
which
is
a
lier
.
Psal.
C.xv.
I
do
beleue
verely
that
ther
is
no
punishment
of
God
more
bytter
,
more
sharpe
,
then
to
be
forsaken
of
him
,
There
is
no
plage
more
sharpe
,
than
to
be
forsaken
of
of
God
,
and
lefte
to
thy selfe
.
to
be
left
to
thine
owne
iudgement
without
the
iudgement
of
his
spirit
.
I
pray
the
good
Lorde
kepe
from
me
this
most
fearful
and
dreadful
wrath
of
the.
Let
thy
spirit
whiche
is
true
and
holye
and
not
my
spirit
ful
of
fornication
and
lyes
iudge
and
geue
true
knowledge
and
vnderstanding
in
me
.
Whippe
me
good
Lord
and
scourge
me
,
rather
then
to
forsake
me
to
my selfe
,
if
it
semeth
to
the
expedient
for
the
settyng
furth
of
thy
glory
.
Confyrme
&
make
thi
seruaunt
stronge
with
thy
spirit
,
and
neuer
take
it
from
me
.
In
the
same
.vi.
of
Gen.
the
wycked
are
called
flesh
,
The
wicked
are
called
fleh
after
the
maner
of
speakyng
of
Paul
in
many
places
of
hys
Epistles
.
For
the
wicked
with
al
their
cogitations
,
affections
,
and
workes
are
nothyng
elles
but
fleshe
,
because
they
want
and
lacke
the
holy
spirit
.
Yea
the
very
spirit
of
manne
is
fleshe
,
bycause
it
cannot
beholde
the
spirit
of
God
,
but
al
carnal
thynges
,
therto
beyng
geuen
and
addicte
.
This
sens
and
meanynge
of
this
texte
,
which
I
haue
declared
is
not
true
(
sayth
he
)
bycause
this
texte
of
Genesis
doth
not
pertayne
to
al
men
(
as
he
sayth
)
but
to
those
men
only
which
liued
in
the
time
of
Noe.
What
thyng
can
be
more
aslycke
spoken
and
sayd
than
this
?
Were
not
those
men
also
fleshe
,
which
lyued
after
the
floud
as
well
as
thei
which
were
before
the
floud
.
Verely
so
was
Cam
the
sonne
of
Noe
,
whiche
did
mocke
&
scorne
his
father
as
was
Cain
and
Iudas
the
traiters
:
as
Lamech
,
which
did
slei
Cain
Peraduenture
this
manne
doth
thynke
and
coniecture
in
his
mynd
,
that
ther
was
an
other
maner
of
spirit
of
fornication
in
manne
before
the
floud
then
was
after
:
or
elles
he
fantasieth
in
his
brayne
,
that
God
hath
altered
and
chaunged
the
nature
of
man
other
wyse
,
then
it
was
from
the
begynnyng
makynge
an
other
nature
differente
from
that
which
he
hath
made
with
his
most
mightie
and
strong
hand
in
them
which
do
beleue
on
hym
.
The
nature
of
man
of
it selfe
hath
ben
alwaye
lyke
.
We
do
reade
and
fynde
that
the
yeres
and
tymes
hath
bene
chaunged
and
altered
,
but
we
fynd
not
that
the
nature
of
man
was
euer
altered
.
I
do
graunt
that
those
wordes
were
spoken
at
that
tyme
of
those
which
lyued
in
the
tyme
of
Noe.
But
not
onely
of
them
,
but
also
of
them
which
came
after
the
floud
.
For
al
men
of
them selfes
are
flesh
,
all
fleshe
,
haye
,
and
the
glory
of
it
as
the
floure
of
the
fielde
,
Esay
.
xi
.
Al
the
children
of
Adam
of
their selfe
ar
of
an
heuy
and
sad
hert
thei
do
loue
vanitie
,
thei
do
seeke
after
lyes
and
vntruth
.
Psal.
iiii
.
Omnes
declinauerunt
,
&
simul●●utiles
facti
sunt
.
Non
est
,
qui
faciat
bonum
non
est
vsque
ad
vnum
.
All
men
without
exception
haue
gone
out
of
the
rightwaye
,
and
are
become
vnprofitable
.
There
is
none
that
can
do
any
good
,
no
not
one
in
the
world
.
Ps.
xii
If
he
wyl
not
he
satisfyed
with
this
answer
:
but
wyll
contende
that
this
text
of
the
iudgement
spoken
and
written
in
Geneses
,
pertaineth
to
the
time
of
Noe.
I
wil
demande
this
question
of
hym
.
For
what
cause
were
those
men
of
Noes
tyme
rather
called
flesh
then
thei
which
folowed
after
Noe
,
and
lyued
after
hym
?
Syns
,
now
a
dayes
ar
armor
greuous
and
detestable
,
them
were
in
the
tyme
of
Noe.
Truely
of
muche
more
greuous
vices
and
offences
haue
we
read
of
many
other
men
,
yea
,
and
with
oure
eyes
haue
sene
in
our
tyme
,
then
was
written
of
those
men
in
those
dayes
of
whom
the
wordes
were
first
written
and
spoken
.
Of
them
we
do
read
in
Genesis
the
.vi.
these
words
.
The
sonnes
of
God
did
see
&
perceiue
the
daughters
of
men
that
thei
were
fayre
and
bewtiful
,
Compare
oure
smale
fautes
and
dayly
vsed
vices
with
this
offence
of
the
sonnes
of
God
,
&
it
shal
be
no
vice
but
a
singuler
vertue
,
For
they
dyd
take
the
Maydens
to
their
wyues
in
Matrimony
,
and
not
to
make
them
harlotes
in
whordome
.
and
they
toke
to
them
wyues
from
among
them
,
those
which
thei
had
chosen
.
Thei
did
not
seke
after
those
daughters
whiche
were
good
,
but
for
those
which
were
goodly
and
fayre
,
the
children
of
whom
,
became
myghtie
men
and
of
greate
renowme
.
The
Lorde
sayd
then
that
the
malice
of
man
was
great
in
the
earth
,
and
all
the
imaginations
and
thoughtes
of
his
hert
were
euyl
euery
daye
The
which
wordes
are
to
be
vnderstande
,
not
onely
of
that
age
and
tyme
:
but
of
al
men
in
al
tymes
of
ages
as
in
the
.viii.
Chapi.
in
the
same
booke
apereth
.
The
imaginacions
of
mans
hert
are
euil
from
his
youth
.
Therfore
it
is
vngodly
done
to
wrieth
and
wrest
those
wordes
to
the
tyme
of
Noe
onely
.
Yet
thei
doe
go
further
,
saiynge
and
reasoning
on
this
maner
.
The
propens
and
redy
inclination
and
towardnes
to
euyl
whiche
is
in
many
men
(
as
though
it
were
not
in
al
men
)
doth
not
take
away
al
together
the
lybertie
and
fredome
of
mans
wil
,
yea
,
though
the
said
naughtie
inclination
cannot
be
ouer
come
and
cleane
subdued
without
the
helpe
(
as
thei
confesse
)
of
the
grace
of
God
.
Is
it
not
a
great
bondage
and
captiuitie
,
not
to
be
able
to
ouercome
and
subdue
that
thynge
which
we
would
fame
haue
furth
of
vs
?
By
these
premisses
it
dooth
folowe
,
that
we
are
seruauntes
to
that
concupiscence
and
naughtie
inclination
to
euyl
,
tyl
the
tyme
that
we
be
deliuered
and
made
fre
in
dede
by
Christ
The
.iii.
profe
by
the
scripture
.
It
is
said
in
the
Prouerbes
.
xvi
The
Lord
doth
al
thynges
for
his
owne
sake
:
yea
,
when
he
reserueth
the
vngodlye
for
the
daye
of
wrath
.
This
place
is
manifest
and
open
declaryng
to
vs
that
the
Lorde
hath
alredye
iudged
the
reprobate
and
outcast
persones
from
the
begynnyng
to
eternal
punishment
.
Ther
be
many
which
contrary
to
all
ryghteousnes
do
inquire
&
busely
search
,
to
know
those
thinges
which
do
partain
to
the
onely
maiestie
of
God
in
this
place
and
such
other
lyke
,
A
ful
wicked
question
puttyng
furth
this
question
.
Wherfore
did
the
Lorde
make
the
wicked
man
s●e●h
he
hath
decreed
from
the
begynnyng
that
the
wicked
shal
peryshe
?
Wherfore
did
not
the
Lorde
reuoke
and
plucke
hym
from
hys
impietie
and
wickednes
after
●hat
he
had
made
hym
?
Wherfore
hath
he
not
geuen
to
al
men
of
his
spirit
?
With
these
scrupulous
and
curious
questions
more
then
nedeth
:
The
great
in
conuenience
and
foule
absurditie
whiche
foloweth
these
questions
thei
are
blynded
and
deceiued
,
beynge
at
the
last
by
such
reasonyng
brought
to
that
poynt
,
that
they
do
make
the
Lorde
not
to
be
a
merciful
Lorde
,
but
a
cruel
Lorde
,
and
as
it
were
a
tiraunt
.
I
wyl
desire
and
exhort
all
men
,
that
wyth
al
reuerence
they
haue
in
fear
and
sted
fastly
beleue
the
iudgementes
of
the
highest
that
he
is
in
all
his
workes
iust
,
faythfull
&
true
,
and
that
we
be
of
oure selues
myserable
,
false
,
vniust
and
synnefull
.
The
Lorde
then
hath
made
the
wicked
man
for
the
euil
day
,
beyng
hymselfe
iust
and
ful
of
clemencie
.
The
wicked
man
of
himselfe
,
tan
do
nothyng
that
is
pleasaunt
and
exceptable
to
God
.
O
the
profound
depnes
of
the
iudgementes
of
the
Lorde
,
howe
vnsearcheable
,
how
incomprehensible
are
his
wayes
?
For
of
hym
,
by
hym
,
and
in
hym
are
all
thynges
To
him
therfore
be
only
glory
and
empire
for
euer
and
euer
.
Amen
.
The
.iiii.
profe
by
the
scriptures
.
IT
is
written
in
the
Prouer.
The
kynges
herte
is
in
the
handes
of
the
lorde
xxi
Lyke
as
the
riuers
of
the
waters
:
euen
so
the
herte
of
a
kyng
is
in
the
hand
of
the
lord
The
Lord
may
turne
his
hert
which
way
soeuer
it
shal
please
him
.
In
this
place
first
thou
dost
see
that
the
riuars
,
and
the
diuision
of
waters
are
the
worckes
of
God
and
all
other
thynges
which
can
be
named
in
heauen
,
or
in
earth
or
in
the
waters
.
The
text
is
so
playn
that
it
neadeth
no
long
declaration
,
The
herte
&
the
will
is
all
on
in
scripture
by
the
which
we
dooe
perceyue
that
the
herte
or
wyll
of
a
Kynge
(
for
in
the
scriptures
the
hert
and
wyl
is
taken
for
one
thing
)
is
not
free
and
at
his
libertie
and
pleasure
,
but
captiue
and
bond
,
to
the
pleasure
&
wyl
of
the
Lord
,
causynge
it
to
encline
and
leane
to
whych
part
it
pleaseth
hym
,
to
godlines
and
to
the
fulfyllynge
of
hys
wyll
or
contrarye
.
Yet
for
all
that
(
good
Reader
)
be
ware
you
do
not
mistake
&
wronge
vnderstande
me
,
bycause
I
saye
that
God
doeth
turne
&
incline
the
herte
:
What
is
signyfied
by
these
wordes
god
turnethe
god
makethe
to
inclyne
as
though
he
shold
in
so
doynge
worcke
vngodlines
.
For
this
worde
and
vocable
to
incline
or
to
turne
,
is
asmuch
to
say
after
the
speaking
of
the
scripture
:
as
to
indurate
or
harden
:
or
to
let
a
man
runne
into
a
reprobate
mind
,
holding
away
his
hand
from
him
:
whyche
is
asmuch
to
saye
(
to
make
it
more
playne
)
as
the
Lorde
doeth
relinquish
and
leaue
hym
to
hys
owne
mere
naturall
frailenes
:
To
harden
thy
hart
,
is
to
leaue
the
to
thyn
owne
weaknes
as
in
many
places
,
&
specially
in
that
boke
whyche
I
dyd
write
intituled
the
causes
of
our
blyndnes
I
haue
declared
.
That
lesson
,
which
you
do
reade
here
of
the
hert
or
wyl
of
a
king
:
take
it
as
wel
to
be
vnderstande
of
all
other
men
,
for
if
that
one
be
true
,
that
the
kynges
herte
and
wyll
is
subiecte
to
the
wyll
of
God
,
muche
more
all
other
mennes
cogitations
,
thoughtes
,
wylles
,
and
dedes
.
They
saye
and
obiecte
agayne
,
that
the
inclination
and
mouynge
of
the
hand
of
the
Lorde
doeth
not
cause
or
worcke
bondage
or
necessitie
in
the
will
of
man
,
When
dothe
the
lorde
moue
to
godlynes
wherein
they
be
foule
deceyued
not
geuynge
glory
to
the
Lorde
as
they
oughte
to
do
.
For
the
Lorde
doeth
moue
and
stirre
a
manne
to
Godlines
as
often
as
he
doeth
poure
into
hym
hys
spirite
and
true
fayeth
.
Then
canne
not
that
man
sinne
by
the
vertue
and
strenght
which
he
hath
receyued
of
the
Lorde
,
Faythe
cannot
do
euell
wherby
he
is
moued
.
For
fayeth
can
not
worcke
euyll
.
Agayne
,
although
the
fleshe
in
the
fayethful
men
do
synne
,
yet
the
spirite
of
God
whereby
the
fayethful
do
lyue
canne
not
sinne
.
The
rightwyse
man
lyuethe
by
faythe
Peter
by
the
strength
of
the
flesh
synned
,
being
offended
and
displeased
at
the
wordes
of
his
maister
Christe
,
sayinge
that
he
shoulde
suffer
.
Whiche
Peter
dyd
saye
before
to
hys
maister
by
the
power
and
strength
of
the
spirite
.
The
faythfull
synneth
not
Thou
art
Christ
the
sonne
of
the
liuing
God
.
Math.
vi
.
Chapter
.
To
be
short
in
al
thinges
wher
the
spirite
of
God
doth
moue
and
stirre
vs
,
is
conteined
a
necessitie
&
bondage
of
the
spirite
beinge
so
decreed
and
ordeyned
from
the
begynnynge
.
Lykewise
also
of
all
those
thynges
whyche
a
man
doeth
worcke
,
inclined
to
vngodlynes
,
that
is
to
saye
,
geuen
to
a
reprobate
minde
,
beyng
left
to
the
spirite
of
fornication
,
to
hym selfe
,
to
hys
owne
natural
fragilitie
and
weakenes
.
For
the
wicked
can
not
chose
but
do
wickedly
,
for
as
muche
as
he
is
fleshe
,
The
prescience
and
for
knoledge
of
the
lorde
is
vnfallible
and
therfore
all
hys
worckes
synne
.
It
is
also
vnpossible
but
that
wyckednes
muste
be
committed
at
that
tyme
whyche
the
Lorde
by
hys
prescience
and
fore
knoweledge
dyd
knowe
frome
the
begynnynge
woulde
be
done
.
Hereby
we
do
reason
and
gather
that
all
these
thinges
whereto
they
do
moue
and
styrre
vs
,
or
otherwyse
doeth
harden
leauynge
vs
to
our
owne
selfe
,
are
done
or
committed
of
necessitie
ineuitable
.
Take
hede
once
agayne
gentyll
reader
,
and
beware
thou
doeste
not
reason
to
farre
in
thys
matter
,
least
thou
doeste
fall
into
inconuenience
and
wronge
iudgement
or
opinion
of
the
Lorde
to
thyne
owne
destruction
and
death
.
Reuerence
thou
alway
hys
most
blessed
iudgemente
to
the
profound
deapnes
whereof
no
man
at
anye
tyme
is
able
to
attayne
.
❧
The
.v.
profe
and
authoritie
Hieremy
.
x
,
HIeremye
sayeth
the
.x.
Chapt.
I
do
knowe
very
wel
good
Lorde
that
the
wyl
of
man
is
not
in
hys
own
hande
,
nor
yet
in
hys
owne
power
to
rule
and
gouerne
his
owne
steppes
and
goinges
which
wordes
are
not
to
be
meant
and
vnderstande
of
sadde
or
pleasaunt
thinges
(
as
some
men
do
interpretate
)
but
of
euerye
thought
,
wyll
,
and
dede
of
man
.
As
appeareth
by
that
whiche
foloweth
.
Chasten
vs
O
Lorde
but
wyth
fauour
,
not
wyth
thy
wrath
.
But
if
thys
can
not
satisfy
their
mindes
,
nor
perswade
them
suffitientlye
that
it
is
spoken
of
all
the
wayes
of
man
boeth
of
hys
thoughte
,
wyll
,
and
dede
:
let
theym
answere
me
by
theyr
own
experience
,
Let
euery
man
aske
him selfe
this
question
in
that
uicious
affection
wherto
he
is
most
inclyned
whyther
theyr
owne
wayes
be
in
theyr
owne
power
yea
or
naye
,
to
do
or
to
forsake
all
that
shall
please
them
,
to
wyll
or
nyl
that
them
lusteth
If
he
be
an
aduonterouse
person
,
an
hunter
of
whores
,
a
couetuouse
man
,
a
man
full
of
Enuye
and
suche
lyke
:
can
he
hym selfe
as
he
woulde
of
hys
own
strength
,
roote
oute
and
put
awaye
cleane
all
these
lewde
affections
forth
of
hys
herte
,
that
nothynge
therof
shall
remayne
behynde
?
If
he
find
that
he
cannot
do
it
of
hym selfe
,
howe
can
he
saye
that
the
waye
of
man
is
in
hys
owne
hande
and
power
.
Verely
no
man
hath
the
rule
of
hys
own
wayes
as
he
woulde
.
Therfore
let
vs
pray
wyth
holy
Dauid
,
Lorde
do
thou
directe
and
make
straight
my
waies
before
thy
syght
,
Dauid
sayeth
in
thy
syghte
,
that
is
as
muche
to
saye
that
it
maye
please
the
,
as
though
he
woulde
saye
,
suffer
not
my
wayes
to
be
inclined
and
turned
against
the.
Such
like
saying
of
him
is
in
the
Psa.
cxviii
.
Turne
my
eyes
(
good
Lord
)
that
they
se
no
vanitie
,
quycken
and
make
me
liuelye
in
thy
wayes
.
Also
,
Turne
and
incline
my
hert
to
thy
testimonies
,
&
not
to
Auarice
.
❧
The
.vi.
profe
and
authoritie
.
Esay
.
lxiii
.
THe
electe
and
chosen
people
do
confesse
and
graunt
openlye
that
oure
wyll
is
captiue
and
bonde
as
Esai
lxiii
.
Thou
Lorde
our
father
,
oure
redemer
,
thy
name
is
and
alwaye
hath
bene
Wherfore
hast
thou
made
vs
to
erre
and
to
declyne
from
thy
wayes
?
Wherfore
hast
thou
hardened
our
hertes
that
we
should
not
fear
the
,
the
whyche
place
Paule
doeth
alleadge
for
that
same
purpose
in
the
.ix.
Chapter
to
the
Romaynes
.
❧
The
.vii.
profe
and
authoritie
.
Pharao
hardened
THys
veritie
is
confirmed
in
Pharao
,
whose
herte
the
Lord
dyd
harden
as
Exodi
.
ix
.
Chapter
.
and
to
the
Romaynes
.ix.
Chap.
❧
The
.viii.
profe
and
Authoritie
.
Exodi
.
ix
.
Rom.
ix
.
IT
is
wrytten
in
Exodi
the
.ix.
Chap.
and
to
the
Romaines
the
.ix.
Therfore
haue
I
kepte
the
,
sayeth
the
Lorde
,
to
shewe
in
the
my
strength
,
and
that
my
name
should
be
spredde
and
blased
thorowe
all
the
erath
.
Thys
place
the
flesh
wyl
not
haue
to
be
vnderstande
aryghte
as
it
oughte
to
be
in
hys
owne
natural
meanyng
.
But
after
the
fleshly
wysdome
reasoneth
on
this
fashion
▪
It
is
a
foule
inconuenience
(
saye
theye
)
to
say
that
the
Lorde
hathe
hardened
anye
mans
herte
,
to
the
entent
,
that
by
the
wickednes
and
vngodlines
of
him
which
is
hardened
,
he
shold
sette
forthe
and
shewe
abrode
hys
myghtye
power
and
glorye
.
This
is
the
reason
of
the
fleshe
.
But
I
praye
you
brethren
,
lette
vs
be
wyse
and
sober
,
not
to
rashe
nor
more
wyse
then
nedeth
or
is
profitable
.
Wherefore
do
we
go
aboute
to
fynde
faulte
and
to
reprehende
the
worde
of
the
Lord
.
The
miserable
&
vngratiouse
flesh
doeth
fynde
fault
at
that
whiche
she
doth
not
vnderstande
nor
knowe
Let
not
the
fleshe
anye
more
be
in
vs
a
iudge
But
let
the
spirite
of
god
iudge
in
vs
by
his
worde
.
Let
vs
not
iudge
and
deme
after
the
sygnes
and
vnderstandynge
of
the
flesh
The
wycked
and
forsaken
people
of
God
in
this
place
myght
reason
and
gather
that
the
Lorde
hathe
nede
of
the
vngodlines
of
man
,
to
the
settynge
forthe
of
hys
glorye
to
the
worlde
.
Suche
kynde
of
gatheringes
cometh
from
the
deuyll
,
and
so
lette
it
go
agayne
to
hym
from
whom
it
came
,
God
nedethe
none
of
our
helpe
for
God
hathe
nede
of
nothinge
,
it
pleaseth
hym
so
to
do
,
to
vse
his
creatures
after
hys
deuine
and
most
Godly
pleasure
&
wyl
.
The
Lord
did
leaue
Pharao
in
the
spirite
of
fornication
,
that
is
to
saye
in
the
vnderstandyng
and
iudgemente
of
the
fleshe
.
What
is
to
be
hardned
Thys
is
to
be
hardened
or
stirred
againste
God
.
For
the
sence
of
the
fleshe
is
harde
and
ryseth
alwaye
agaynste
the
spirite
of
God
.
Wherefore
he
beynge
so
lefte
and
forsaken
of
God
,
coulde
not
chose
but
be
hardened
and
so
to
striue
agaynst
the
Lord
,
whose
decre
and
ordinaunces
Pharao
went
about
to
stop
and
let
,
the
Lorde
preuaylynge
agaynst
him
ouerthrowing
&
casting
downe
the
pride
and
glory
of
Pharao
,
treadyng
it
vnder
his
fete
.
Whereby
the
greate
strength
and
myghtye
power
and
glorye
of
God
was
made
manifest
and
open
to
al
the
worlde
thorowout
al
the
earth
.
I
haue
kept
the
:
howe
is
it
to
be
taken
Therfore
the
Lord
sayed
vnto
hym
these
wordes
I
haue
kept
the
,
whiche
is
as
muche
to
say
,
I
haue
lefte
the
wythoute
my
spirite
,
and
therfore
of
necessitie
thou
must
nedes
resiste
me
&
striue
agaynste
my
wyll
.
For
the
studies
and
cogitations
of
men
,
worcke
allway
agaynst
my
wyl
,
thei
can
not
chose
but
resiste
and
striue
contrary
to
it
.
Therefore
I
haue
set
and
lefte
the
in
thyne
owne
sence
&
knowledge
of
the
fleshe
,
by
the
whych
sence
and
vnderstandynge
of
thine
owne
selfe
as
of
man
naked
without
my
spirite
,
thou
shalt
be
stirred
and
raysed
vp
agaynst
me
.
Thou
shalt
withstand
me
with
all
thy
power
when
I
wyll
brynge
and
leade
forthe
my
people
out
of
Egypte
.
Thou
shalt
not
rest
but
euery
day
,
thou
shalt
growe
more
styffe
necked
agaynst
me
.
But
I
shall
in
greate
sygnes
&
maruayles
brynge
oute
of
Egypte
Israell
,
treadynge
the
and
all
thy
people
whiche
resisteth
me
to
pouder
&
to
dust
,
wherby
al
the
whole
earth
shall
knowe
my
strengthe
and
power
.
Whether
the
sufferance
of
the
lorde
be
a
token
of
induration
ye
or
naye
Be
thou
nothinge
the
bolder
to
synne
for
this
but
feare
the
great
wrathe
of
god
Some
men
do
thinke
that
if
a
synner
be
not
straight
waie
punished
and
chastened
of
the
Lorde
,
but
suffered
of
the
Lorde
,
&
born
wyth
to
the
entent
that
he
should
repent
his
former
lyfe
,
whiche
amendeth
nothing
at
all
,
but
rather
waxeth
worsse
&
worsse
,
they
saye
that
by
this
token
he
is
strayght
way
indurate
&
hardened
.
The
which
thing
is
not
alway
true
.
For
ther
be
many
synners
whom
the
Lorde
doeth
not
punishe
as
sone
as
they
haue
offended
,
&
yet
before
they
be
punished
by
the
gift
of
God
,
they
do
amend
&
correct
theyr
life
.
Wherfore
to
vnderstand
this
point
wel
,
you
must
consider
that
ther
be
.ii.
kind
of
men
,
that
one
is
of
the
faithful
,
Two
kindes
of
men
.
the
other
is
of
the
sort
whiche
be
indurate
&
hardened
.
The
faiethfull
are
they
whiche
haue
the
spirite
of
Christ
,
by
the
whiche
spirite
beynge
taughte
learned
&
enstructed
they
do
cleane
to
the
commaundement
of
the
Lorde
obeying
his
word
&
voice
without
long
tarying
.
The
faythfull
Those
which
be
indurate
,
are
they
which
haue
not
the
spirite
of
Christ
,
without
the
whiche
spirite
,
The
indurat
people
.
no
man
can
do
any
thing
that
is
good
.
The
want
&
lacke
wherof
causeth
that
thei
wil
not
herken
to
the
Lord
but
shew
them selues
to
be
hard
herted
and
rebelliouse
agaynste
his
mooste
Godly
wyll
and
commaundemente
.
Therfore
they
whych
do
make
this
doubt
do
holde
opinion
,
that
God
doeth
harden
&
make
man
go
frome
hys
wayes
,
what
tyme
the
Lorde
doeth
prolonge
and
differ
hys
punishment
for
theyr
synne
.
The
Lorde
deceyueth
him
(
say
they
)
when
he
doth
not
straight
waie
as
sone
as
he
hath
offended
plucke
and
reuoke
hym
wyth
sharpe
punishment
from
his
lewednes
.
Thys
is
theyr
exposition
in
diuerse
places
of
the
scripture
,
These
worldly
simylituds
and
carnally
imagined
examples
do
deceyue
and
blynde
the
eyes
of
many
men
from
the
syghte
of
the
scripturs
whiche
are
spirituall
Correction
is
no
token
of
induration
nor
of
the
contrary
.
prouynge
their
exposition
&
minde
to
be
true
by
the
exemple
of
a
father
hauynge
an
vnruly
&
disobedient
chylde
,
whome
for
hys
vngraciousnes
he
hath
not
corrected
.
Wherfore
men
saye
that
he
hathe
caste
awaye
hys
sonne
for
lacke
of
due
correction
in
tyme
.
Contrarye
wyse
by
the
selfe
same
reason
and
exemple
they
do
thynke
that
if
God
do
correct
and
punishe
a
man
strayght
way
for
hys
faulte
,
that
then
he
doeth
not
indurate
and
harden
him
whom
he
hath
chastened
for
his
offence
.
Al
thys
is
but
phantasies
&
peruers
imaginations
&
interpretations
of
mannes
mynd
,
far
from
any
soundnes
of
the
trueth
.
For
we
do
se
daylye
that
there
be
manye
whyche
are
wyth
punishmentes
corrected
,
beyng
for
al
that
not
a
whitte
the
better
but
the
worsse
and
more
indurate
.
If
that
correction
shoulde
make
a
man
not
to
be
indurate
,
but
to
reuoke
hym
frome
hys
synne
,
and
to
be
obediente
to
the
Lorde
:
wherfore
was
not
Pharao
nor
the
Israellites
therefore
the
better
?
Pharai
Israelites
Idolateye
The
Israelites
in
the
myddest
of
theyr
bitter
&
sharpe
correction
,
committed
fornication
goynge
frome
the
Lorde
,
in
worshyppyng
of
images
,
stockes
,
and
b●ocbes
made
wyth
mannes
hande
perpetratynge
mooste
filthy
,
stinkynge
and
abominable
Idolatrye
not
onely
not
minisshynge
,
but
augmentyng
and
encreasynge
theyr
detestable
and
moste
damnable
vices
,
Euerye
wher
they
were
apostatas
and
forsaken
of
the
Lorde
,
yea
when
they
were
in
Egypt
as
you
may
se
in
Ezechiell
the
.xxxiii.
Chapter
.
And
agayne
after
that
Hierusalem
was
ouerthrown
,
when
they
came
into
Egipte
they
did
sacrifice
to
the
quene
of
heauen
Hierem.
xliiii
.
You
can
not
therfore
say
that
God
doth
molifie
,
make
softe
and
turne
the
hertes
of
men
,
when
for
theyr
synnes
he
doeth
chasten
and
punishe
them
,
When
dothe
the
lorde
conuert
man
to
his
will
:
and
wher
wythe
dothe
he
it
For
then
Pharao
shold
haue
bene
turned
and
not
indurate
still
as
he
was
But
what
tyme
that
the
Lorde
doeth
poure
forth
hys
spirite
into
the
herte
of
man
,
that
the
obstinate
hardnes
of
an
euyl
false
and
liynge
herte
myght
be
broken
,
then
you
maye
say
that
God
doth
molifie
&
turne
,
that
is
to
saye
doeth
make
man
to
incline
to
hys
wyl
and
commaundementes
.
As
Ezech.
xi.
Cha.
and
in
the
.xxxvi.
testifieth
saying
.
I
wil
take
away
sayth
the
Lorde
the
stony
herte
for
t
he
of
youre
fleshe
.
A
herte
of
stone
A
herte
of
fleshe
I
wyll
geue
you
an
herte
of
fleshe
.
I
wyl
geue
you
a
newe
herte
and
put
my
spirite
in
the
middest
of
you
.
Truly
neither
infirmities
nor
syckenes
,
neither
honger
norswerd
,
nor
any
other
kynd
of
correction
,
no
nor
anye
externe
and
outwarde
gyfte
of
God
,
The
lacke
of
the
spirite
is
the
cause
of
oure
reuocation
or
induration
nether
knoledge
and
vnderstanding
of
things
,
nor
any
maner
of
carefulnes
and
sorow
can
make
the
hert
of
man
to
be
either
a
rebell
,
or
to
be
pliable
&
obediente
to
the
wyll
of
the
Lord
,
but
onely
the
fruition
and
lacke
of
the
holye
spirite
.
As
for
the
correction
and
chastisynge
of
the
Lorde
,
it
profiteth
if
the
spirite
of
God
be
presente
,
otherwyse
it
driueth
to
desperation
.
The
correction
and
punishmente
of
the
wicked
,
maye
outewardlye
cause
them
to
refrayne
&
abstaine
from
doing
of
euyll
,
What
dothe
correction
worke
in
vs
But
the
herte
is
not
the
better
.
The
correction
of
the
wicked
maketh
them
to
be
hypocrites
and
not
the
seruauntes
of
God
as
the
.iiii.
Chap.
of
Oseas
declareth
.
Bycause
the
harte
is
not
the
better
The
Lord
threatened
the
Israelites
bycause
they
dyd
forsake
hym
in
theyr
fornication
saying
that
theyr
doughters
and
wynes
should
be
polluted
&
defiled
with
fornication
and
adultry
The
Lord
also
declared
to
them
that
he
would
not
punishe
theyr
daughters
nor
theyr
wyues
,
bicause
they
should
not
amend
their
liues
outwardely
from
theyr
vnchaste
liuinge
,
to
the
greate
ignominie
and
shame
of
their
husbandes
and
parentes
,
beynge
a
iuste
&
a
mete
correction
of
the
carnall
and
naughty
affections
of
the
men
which
were
carnal
in
Israel
,
which
detested
and
abhored
the
defilinge
of
their
wyues
and
doughters
(
a
thyng
whych
al
men
may
se
outwardli
)
theyr
owne
hertes
beinge
full
of
al
fylthynes
,
&
fornication
from
the
Lord
,
Bicause
they
feared
the
ignominiouse
opprobry
and
shame
of
man
,
God
is
to
be
feared
more
then
man
more
then
the
rebuke
of
God
,
the
Lord
most
iustly
suffered
them
to
fall
into
that
whiche
they
feared
most
.
Likewise
as
the
Lorde
doeth
indurate
&
harden
,
so
he
doeth
also
deceiue
and
begile
.
as
Hieremie
.xx.
Chap.
The
lorde
deceyueth
For
Hieremie
him self
being
stricken
of
Phassur
,
&
cast
into
prison
for
declarynge
of
the
veritie
,
did
make
his
praier
to
the
Lord
saying
.
Thou
hast
deceyued
me
good
Lord
,
&
I
am
deceiued
.
Thou
art
stronger
than
I
,
&
haste
preuayled
,
I
am
made
a
mockyng
stocke
al
the
day
long
This
place
of
Hieremie
is
bi
those
men
which
I
dyd
speake
of
before
,
wronge
expounded
,
as
they
did
the
place
&
scripture
of
induration
,
saiyng
that
the
Lord
deceiued
,
&
begiled
him
when
he
did
not
straight
way
rebuke
him
of
his
erroure
.
But
it
is
otherwise
to
be
taken
.
For
the
prophete
beynge
beaton
and
cast
into
prison
and
(
as
you
do
ther
reade
)
being
of
all
menne
skorned
and
made
a
laughynge
stocke
for
the
veritie
sake
,
he
dyd
abhore
and
despise
those
whyche
dyd
sette
lyghte
by
the
worde
of
God
,
and
yet
peraduenture
other
whyles
thorowe
the
weakenes
of
the
fleshe
was
in
daunger
to
haue
fallen
from
the
word
of
God
,
and
so
to
haue
prophesied
no
more
But
the
Lorde
dyd
conforte
hym
,
as
it
is
manifeste
in
the
sayed
chap.
But
yet
before
that
the
Lorde
dyd
conforte
hym
,
Hieremi
sayed
Thou
haste
dereyued
me
.
&c.
For
the
Lorde
commaunded
hym
to
go
and
he
went
boldly
,
not
knowynge
that
therefore
he
shoulde
haue
bene
so
handeled
as
he
was
,
Therfore
he
sayed
,
thou
hast
deceyued
me
,
As
though
he
woulde
haue
sayed
.
Thou
Lorde
dideste
not
geue
me
warnynge
before
that
I
should
be
scourged
,
emprisoned
,
and
that
thou
wouldest
that
I
whom
thou
dideste
send
,
shoulde
be
taken
of
them
to
whom
I
was
sent
,
whom
thou
myghtest
haue
saued
and
kept
forth
of
theyr
handes
.
In
fewe
wordes
,
thys
doeth
declare
thre
thynges
to
vs
.
What
is
declared
to
vs
by
the
taking
of
hieremy
Fyrste
the
heauines
and
sorowe
of
the
Prophete
bycause
the
worde
of
God
was
dispised
.
Seconde
hys
own
griefe
for
the
euilles
whych
he
suffered
whyche
he
thought
not
on
.
Thirdelye
that
hys
takynge
and
enprisonynge
was
of
God
,
that
is
to
saie
,
it
was
the
wyl
of
God
that
he
shoulde
be
taken
.
They
do
obiecte
also
agaynst
our
opinion
of
bonde
wyll
sayinge
that
our
wyl
doth
nothing
of
necessitie
bycause
that
al
thinges
are
in
the
hande
of
the
Lorde
.
They
confesse
also
that
God
after
hys
own
secrete
counsell
doth
turne
mans
purpose
and
endeuers
often
tymes
other
wayes
then
man
hym selfe
entended
,
the
whyche
entent
,
purpose
,
and
first
endeuoure
of
man
,
they
do
ascribe
to
the
fre
wyl
of
man
saying
that
the
fyrst
m●tion
and
styrryng
is
in
mannes
libertie
and
power
.
Wherto
I
saye
and
answere
,
that
the
wil
of
man
worcketh
of
necessitie
and
by
violence
bycause
that
all
thynges
are
in
the
handes
of
the
Lorde
,
and
vnder
the
euerlastynge
wyll
of
god
(
whych
they
do
confesse
of
their
owne
gentilnes
)
whose
will
what
man
is
able
to
resiste
?
What
is
the
wyll
of
God
but
hys
worde
and
the
spirite
of
the
scripture
?
And
the
worde
of
the
Lorde
is
permanente
for
euer
.
Psalme
.
Cxviii
.
and
Esai
.
xl
.
The
scotyst
diuinitie
hath
made
darcke
the
diuinitie
of
Christ
before
mennes
eyes
What
neade
the
fayethfull
menne
passe
or
care
how
the
Dunse
scholemaisters
haue
brawled
amonge
them selues
of
the
wyll
&
pleasure
of
the
Lorde
,
they
can
not
tell
what
theyr selfes
,
Hys
purpose
,
hys
decre
,
hys
ordinaunces
must
neades
be
perpetuall
&
stand
for
euer
.
The
Lorde
purposed
frome
the
begynnynge
,
yea
and
before
the
begynnynge
,
that
the
kynge
of
Egypte
shoulde
be
indurate
and
styfnecked
agaynste
hym
,
that
he
should
lyue
wythout
his
spirite
in
the
spirit
of
fornication
,
that
is
to
saie
in
his
owne
naturall
and
fleshly
sence
and
vnderstandinge
for
the
whyche
cause
he
coulde
not
chose
but
be
agaynste
the
Lorde
and
hys
people
.
The
affection
of
the
flesh
,
The
spirite
of
god
and
of
the
fleshe
are
at
continuall
warre
or
of
the
spirit
of
the
flesh
beyng
not
subiect
to
the
law
of
God
whiche
is
alway
repugnaunte
therto
,
as
to
the
Ro.
the
.viii.
chap
,
The
spirite
did
bynde
hym
in
hys
wynges
as
it
dyd
the
Israelites
,
drawynge
hym
by
hys
power
to
al
kynde
of
euil
headlynge
.
Is
not
hys
wyll
then
bound
and
constrayned
of
necessitie
to
thys
or
to
that
?
The
whyche
induration
is
to
hym
as
a
bridle
in
hys
mouth
drawynge
and
pluckynge
hym
frome
God
,
and
pryckynge
,
and
styrrynge
him
agaynst
the
will
of
the
Lord
.
And
yet
iustely
he
perished
althoughe
it
was
not
in
hys
power
to
do
well
or
Godly
.
If
thou
wylt
nowe
go
about
to
reason
and
argue
,
after
the
spirite
of
fornication
and
of
the
fleshe
thou
shalt
strayght
waye
fall
into
fornication
agaynste
God
.
Be
contente
therfore
and
reason
no
further
,
for
to
reason
otherwise
it
doeth
dishonoure
to
the
Lorde
,
and
it
passeth
thy
capacitie
.
Pharao
beynge
miserable
and
vniuste
,
iustlye
indurated
and
made
harde
,
coulde
not
applye
hym selfe
to
the
Lordes
wyll
.
Wherefore
most
iustely
at
the
laste
he
perished
.
Many
do
thynke
,
bycause
that
God
did
stirre
vp
Pharao
agaynst
him
,
therfore
they
do
saye
that
God
wroughte
those
synnes
in
hym
whyche
he
dyd
.
And
that
lykewyse
as
God
doeth
hys
good
worckes
in
vs
,
whiche
are
hys
good
worckes
beinge
good
,
euen
so
(
saye
they
)
doeth
he
punishe
hys
own
euyll
worckes
in
vs
,
God
forbid
I
shoulde
eyther
speake
or
thynke
anye
such
thynge
whych
I
do
knowe
to
be
far
from
any
Godly
doctrine
But
thys
I
dare
be
bolde
to
saye
,
that
Pharao
was
indurated
,
that
is
to
saye
forsaken
of
the
Lorde
and
lefte
to
hym selfe
,
for
the
whyche
cause
in
hys
herte
he
was
agaynste
God
,
by
whome
afterwarde
he
was
styrred
vp
to
vtter
and
shew
openlye
in
the
face
and
syght
of
all
menne
thys
greate
wyckednesse
whyche
he
had
by
induration
to
the
greate
and
excedyng
glory
of
god
.
And
yet
for
all
that
we
do
not
say
that
god
did
worke
that
wickednes
in
Pharao
bycause
that
al
wyckednes
:
and
vngodlynes
procedethe
not
of
hym
:
but
of
the
lacke
&
want
of
the
spirite
of
the
vnderstandyng
of
the
fleshe
and
spirit
of
fornication
.
O
moste
inscrutable
and
vnserchable
depnes
of
the
iudgemente
of
God
.
What
man
knowethe
these
thynges
?
They
be
to
thyne
owne
selfe
secret
o
lorde
.
To
the
onlye
it
perteynethe
to
conclude
and
determyn
these
things
:
wherto
no
man
els
is
able
to
penetrate
and
attayne
.
Wherfore
who
soeuer
dothe
feare
thy
moste
godlye
and
maruailouse
name
:
let
him
commit
those
thinges
vnto
the.
By
this
that
we
haue
sayd
a
man
may
easely
make
answer
to
them
whych
holde
opynion
that
the
entente
and
endeuour
,
or
to
purpose
a
thynge
is
in
the
will
of
man
:
contendynge
that
the
wyll
of
man
shall
be
fre
to
entend
,
The
fleshe
will
knowledg
no
bondage
endeuour
,
or
to
purpose
any
maner
of
thing
.
The
whych
purpose
entent
or
mynde
to
do
a
thinge
eyther
it
is
wycked
and
vngodly
,
&
then
it
spryngethe
from
induration
whyche
dothe
force
a
man
to
all
euell
(
for
an
indurat
person
muste
nedes
do
that
which
is
euell
)
is
not
he
then
forced
therto
?
Induration
is
the
worke
of
the
lorde
This
maner
of
speaking
the
flesh
can
not
abyde
to
here
whyche
dothe
crake
and
bost
that
she
is
fre
and
at
her
libertie
.
But
what
man
can
wythstande
the
eternall
decres
of
the
lord
.
The
compulsion
is
not
of
god
:
but
of
induration
.
The
whyche
is
the
worcke
of
god
most
ryghtwyse
:
and
also
most
terrible
and
to
be
feared
.
In
this
matter
all
sophisticall
and
dialecticall
reasonnynge
profetethe
nothynge
at
all
:
but
rather
doethe
muche
hurte
concludynge
that
god
workethe
synne
and
wyckednes
:
that
god
compelleth
a
man
to
worke
that
whyche
is
euel
.
The
lord
kepe
suche
wordes
from
oure
mouthes
.
But
rather
lette
vs
saye
that
herein
dothe
lye
hyd
the
secretes
of
god
whyche
no
man
is
able
to
take
.
Contrarye
wyse
yf
mans
study
,
To
thynke
well
is
of
god
.
entent
or
endeuour
or
purpose
be
godly
:
it
commethe
from
the
holy
spirite
from
whom
no
wycked
thynge
can
proced
.
Wherfore
then
done
we
gyue
lyberty
to
oure
owne
will
which
is
altogyther
captyue
and
bonde
.
For
either
it
is
captiue
and
bond
to
the
spirit
of
fornication
:
or
to
the
spirite
of
god
.
Althoughe
this
captiuitie
of
this
spirit
of
god
is
most
swete
and
plesaunte
lybertye
,
The
captiuitie
and
bondage
of
the
lord
is
liberty
as
we
shall
here
after
in
hys
owne
place
and
tyme
conuenyente
declare
.
Paule
also
in
the
ix
chapiter
to
the
Roma
.
confyrmynge
the
captiuitie
and
bondage
of
the
will
of
man
:
concludethe
on
this
wyse
.
It
is
not
in
hym
that
wyllethe
nor
in
hym
that
runneth
,
but
in
the
Lorde
whyche
hath
mercye
and
compassion
.
The
whyche
place
of
Paul
some
expositours
do
expound
on
this
maner
,
sayinge
.
The
mercy
of
God
preuented
our
wyll
,
the
whyche
mercye
oure
wyll
doeth
accompany
and
go
wyth
it
togyther
in
oure
indeuorynge
and
purposynge
,
bryngynge
at
the
laste
to
some
good
ende
and
effecte
.
Yet
for
al
that
(
saye
they
)
we
do
runne
,
we
do
wyll
,
we
do
couet
,
we
do
attayne
,
and
obtayne
oure
purpose
.
But
so
that
the
selfe
same
thynge
whyche
is
ours
in
dede
,
we
do
ascribe
whollye
&
altogyther
to
God
whose
handyworcke
we
be
all
.
What
is
that
thynge
,
whyche
we
cal
our
owne
,
what
is
in
vs
but
synne
,
impietie
and
vnryghtuousnes
?
If
we
be
iuste
,
that
is
not
ours
,
but
it
is
Gods
owne
.
If
our
running
our
wyllynge
,
our
obtaynynge
be
ours
,
them
is
it
wicked
.
All
our
wais
are
vanitie
For
al
the
wayes
of
man
is
vanitie
.
Psalm.
xxxviii
.
If
we
wyll
ascribe
to
God
,
and
make
to
be
hys
,
that
which
is
our
owne
propre
,
Wherfore
doth
the
mercye
of
god
that
is
to
saye
,
our
synnes
,
bycause
he
hath
hardened
vs
,
what
erroure
can
be
more
greater
?
No
boubte
the
mercye
of
God
dyd
preuente
oure
wyll
to
destroye
oure
wyll
.
For
wyth
hys
spirite
in
vs
,
he
doth
reueage
and
vtterlye
denye
vs
,
he
doeth
crucifie
vs
daye
by
daye
,
he
wylleth
in
vs
his
wyl
,
he
purposeth
&
endeuoureth
in
vs
hys
wyll
,
he
prayeth
,
he
runneth
,
he
obteyned
,
he
doth
al
thing
in
vs
,
The
lorde
doth
croune
his
goodnes
in
vs
.
and
at
the
laste
he
doeth
crowne
in
vs
that
thynge
whyche
is
hys
owne
proper
.
For
euery
fayethful
man
sayeth
wyth
Paul
I
do
lyue
nowe
not
I
,
but
in
me
Christe
lyueth
.
I
do
runne
,
I
do
praie
,
nowe
not
I
,
Our
good
runnynge
is
Christ
his
rynnynges
but
these
thynges
and
all
other
Christe
doeth
in
me
.
The
whyche
altogyther
muste
be
ascribed
to
God
,
whyche
is
graunted
of
our
aduersaries
to
be
true
.
Nowe
wyll
I
demaunde
and
aske
theim
whether
they
be
to
be
ascribed
to
hym
,
as
the
worckes
of
hym
(
for
so
they
be
in
dede
)
or
els
as
our
workes
proceadynge
from
the
endeuoure
and
industry
of
our
will
.
If
they
saye
that
they
be
hys
owne
workes
,
they
do
saye
trulie
and
Godly
,
If
they
say
that
they
be
fyrste
oure
worckes
and
afterwarde
we
make
theim
to
be
the
worckes
of
God
:
lette
them
shew
me
whyther
God
hath
any
nede
of
vs
,
that
we
shoulde
ascribe
to
hym
anye
thyng
,
that
is
not
hys
own
already
.
No
verely
.
Let
them
gyue
credite
,
and
hearynge
to
the
trueth
whyche
sayeth
.
The
earth
is
the
Lordes
,
and
all
that
is
therein
.
Then
is
his
,
manne
and
other
thynges
whyche
he
worketh
in
hym
.
To
whom
onely
be
glory
and
empyre
worlde
wythoute
ende
.
Amen
.
Yf
our
will
be
bond
how
do
we
merite
They
haue
an
other
obiection
,
wherein
they
do
demaunde
,
when
,
howe
,
and
whiche
waye
we
do
beginne
to
merite
.
If
we
do
all
thynge
of
force
,
by
a
continuall
vrgent
necessitie
,
If
our
wyll
be
fre
at
no
tyme
?
Christ
dothe
merite
for
vs
To
thys
obiection
I
answere
and
say
that
all
merites
are
the
merites
onely
of
Christe
and
that
all
confidence
and
truste
of
the
merites
of
oure
worckes
must
be
taken
awaye
from
vs
,
In
what
workes
must
we
perseuer
and
yet
we
muste
perseuer
and
continewe
styll
in
good
worckes
,
those
I
saye
whyche
are
of
fayeth
,
For
trulye
we
maye
pype
in
an
iuie
bushe
for
anye
thynge
that
we
can
merite
vnto
our selfe
.
As
the
.iiii.
cha.
of
the
reuelation
.
What
is
ment
by
the
eldars
leying
downe
ther
crowns
befor
the
throne
of
god
.
Cornelius
Centurio
The
.xxiiii.
elders
did
laye
downe
theyr
crownes
before
the
throne
and
seate
of
the
Lambe
of
God
,
knowledginge
therby
that
by
the
merites
of
Christe
,
they
dyd
receyue
the
same
crownes
of
glory
at
the
Lords
hand
Cornelius
the
Centurion
did
not
obtaine
by
hys
owne
merites
&
worckes
to
be
praysed
&
commended
of
the
Lord
,
but
by
the
grace
of
the
Lorde
and
goodnes
of
Christ
.
Paule
.
What
shoulde
I
speake
of
Paule
,
whiche
dyd
not
wynne
the
crowne
,
after
he
had
ended
hys
course
by
hys
owne
deades
,
but
by
hym
,
by
whose
healpe
he
ended
and
finished
hys
course
.
Finally
,
neyther
cornelius
obteined
the
fauoure
of
the
Lorde
,
nor
Paule
the
crowne
of
glorye
,
by
the
merites
of
theyr
owne
industrie
and
trauaile
,
but
only
by
the
gyfte
of
the
Lorde
,
by
the
lyghtenyng
of
his
spirite
,
and
by
the
fre
election
of
God
.
❧
The
ningth
proffe
,
I
Maruayle
that
men
wyll
so
steflye
contend
and
stryue
agaynste
so
open
and
manifest
texte
of
the
scriptures
and
testimonies
of
the
Lorde
,
to
proue
the
wil
of
man
which
is
bonde
&
captiue
,
for
to
be
fre
and
at
liberty
,
the
which
bondage
we
do
find
&
proue
dayly
by
experience
in
our selues
,
The
similytude
of
the
potter
euery
one
of
vs
beynge
in
the
handes
of
the
Lord
none
otherwyse
then
is
the
cleye
in
the
handes
of
the
potter
,
to
be
fashioned
to
what
vse
the
potters
mynde
and
pleasure
is
,
as
it
is
written
Esai
,
xiv
.
Chap.
Woe
be
to
hym
that
striueth
wyth
hys
maker
,
the
potshard
with
the
potter
.
Esai
.
xlv
.
Wyl
the
clay
say
to
the
the
potter
what
doeste
thou
make
?
Hieremy
.
xviii
.
Thy
worcke
serueth
for
nothynge
?
Also
Ieremie
speaketh
more
plainely
the
.xviii
Chap.
Maye
not
I
do
with
you
as
the
potter
doeth
.
O
house
of
Israell
.
Ye
are
in
my
hande
euen
as
the
clay
in
the
potters
hande
.
Rom.
ix
.
Paule
to
the
Rom.
the
.ix.
Chap.
Hath
not
the
potter
power
and
libertie
of
one
clotte
of
claye
,
to
make
one
vessell
to
honoure
,
an
other
to
vilenes
.
What
so
euer
did
cause
the
Prophetes
&
the
Apostles
to
write
this
,
I
am
sure
that
this
is
true
,
that
the
potter
hath
no
more
power
on
the
piece
of
claye
than
the
Lord
hath
ouer
man
.
Nay
the
power
that
the
Lorde
hath
ouer
man
,
is
much
more
a
thousande
tymes
.
Also
it
is
certayne
,
that
lykewyse
as
the
potter
doeth
make
certayne
vessels
to
honeste
vses
&
seruice
,
as
to
receiue
and
kepe
meate
and
drinke
,
and
water
,
wyth
suche
other
lyke
:
and
other
to
a
more
vile
office
:
euen
so
the
Lorde
hath
created
the
electe
to
hys
glorye
,
the
reprobate
to
perpetual
ignominie
and
shame
.
Furthermore
,
the
potter
doeth
breake
the
vessel
and
maketh
it
anewe
,
greater
or
smaller
,
as
it
doth
lyke
hym
best
,
at
whose
workmanshyp
the
vessel
is
content
&
resisteth
not
,
nor
grudgeth
any
thynge
at
al
,
but
that
he
maye
make
thereof
what
so
euer
shall
please
hym
.
As
longe
as
thou
dost
delight
in
synne
thinke
and
beleue
that
thou
art
indurat
:
tyl
thou
doeste
abhorre
it
.
So
trulye
the
Lorde
worcketh
and
fashioneth
man
.
The
Lorde
doeth
harden
and
make
indurate
,
he
doeth
agayne
take
awaye
and
remoue
the
hardnes
from
the
hert
of
man
And
as
long
as
the
man
is
hardened
:
so
long
is
the
vessell
full
of
all
ignominie
and
filthines
.
After
that
hys
hardenes
of
herte
is
taken
awaye
,
and
hath
receyued
a
newe
herte
he
is
then
made
agayne
the
vessell
of
glorye
So
you
may
se
,
that
it
is
not
in
the
hande
of
hym
that
wylleth
,
or
that
runneth
but
in
the
Lorde
whyche
is
full
of
mercy
.
Obiection
They
make
a
certayn
obiection
to
proue
the
wyll
of
man
free
,
by
a
sayinge
of
Paule
the
seconde
epistle
to
Timothe
and
.ii.
chap.
If
a
man
sayeth
Paule
doeth
purge
him self
from
suche
men
,
he
shall
be
a
vessell
sanctified
to
honoure
,
mete
for
the
vses
of
the
Lorde
.
These
wordes
(
saye
they
)
were
foleishly
to
be
spoken
to
a
potsharde
,
but
to
the
sharde
whyche
is
indued
wyth
reason
,
it
maye
be
wel
sayd
.
I
do
graunt
this
,
but
that
whyche
they
do
inferre
,
and
gether
hereof
I
wyl
not
graunt
to
.
Indeuour
of
mans
.
wyll
is
when
a
man
purposethe
and
settethe
his
mynd
to
do
thinges
and
begynneth
to
go
about
it
which
is
called
in
laten
Conatus
The
reasonable
shard
(
say
they
)
beynge
warned
and
admonished
maye
accommodate
and
make
mete
it selfe
to
the
wyll
and
pleasure
of
the
Lorde
.
The
whiche
thynge
they
do
call
the
endeuoure
of
frewyll
.
I
do
holde
the
contrary
opinion
,
affirmynge
that
no
man
,
haue
he
neuer
so
fyne
&
quycke
a
wytte
,
be
he
neuer
so
muche
&
well
learned
,
thoughe
he
were
euery
houre
in
the
daye
admonished
and
taughte
hys
dutye
,
that
he
is
not
able
to
accommodate
and
make
mete
hym selfe
to
the
wyll
of
the
Lord
,
with
out
he
haue
receyued
the
spirite
of
Christe
,
the
whyche
spirite
doth
make
hym
apte
and
readye
to
the
wyll
of
the
Lorde
.
An other
obiection
they
do
laye
agaynste
vs
,
sayinge
.
If
you
do
speake
thys
thynge
playnlie
without
any
exception
,
that
we
are
in
the
handes
of
the
Lorde
,
as
the
elaie
in
the
handes
of
the
potter
,
then
must
we
say
(
saye
they
)
that
likewyse
as
the
potter
is
the
cause
why
the
vessell
is
a
vessell
of
ignominie
seruynge
for
a
vyle
office
,
and
so
folowing
not
the
vessell
to
be
blamed
bycause
it
was
no
better
:
euen
so
it
is
wyth
the
reprobates
the
cause
of
theyr
reprobation
,
whi
they
be
naughty
vessels
to
be
imputed
to
the
Lorde
which
myght
haue
made
theim
vessels
of
honoure
if
it
had
pleased
him
,
and
not
the
reprobates
worthy
to
be
blamed
.
To
thys
obiection
I
answer
saiyng
that
these
argumentes
and
reasons
are
altogither
of
the
fleshe
and
carnall
makynge
conclusion
of
the
premises
whyche
they
vnderstand
not
aryght
,
beynge
not
able
to
attaine
to
them
wherein
manye
thynges
do
lie
hyd
passinge
all
mens
vnderstandynge
and
power
to
aryse
vp
to
the
knowledge
therof
.
It
is
good
therfore
in
thys
casse
to
staye
and
search
no
further
.
But
rather
with
all
humilitie
to
reuerence
those
thynges
whyche
the
Lorde
kepeth
for
his
owne
knoweledge
.
An other
obiection
of
oure
aduersaries
is
thys
.
If
they
wyll
(
saye
they
)
that
the
similitude
of
the
potter
whyche
Paull
speakethe
of
,
muste
be
vnderstande
and
taken
simplye
and
playnlye
,
as
it
lyeth
:
whye
shoulde
we
not
(
saie
they
)
vnderstand
that
place
of
Paule
as
it
lyeth
in
the
letter
,
saying
.
If
a
manne
do
pourge
hym
.
&c.
Wherto
I
saye
that
we
do
take
it
none
otherewyse
then
as
it
doeth
lye
:
so
that
they
do
take
it
and
vnderstande
it
after
that
maner
,
as
all
such
places
of
the
scriptures
are
vsed
to
be
taken
.
For
thys
poynte
you
muste
marke
well
,
that
to
kepe
the
commaundementes
which
we
are
commaunded
to
kepe
,
it
is
vnpossible
for
manne
wythoute
he
haue
the
spirite
of
the
Lorde
,
the
whyche
no
sophisticall
cauillation
can
denye
.
By
the
commaundements
we
do
know
what
is
sinne
&
our
owne
weakenes
.
Naye
they
graunte
theyr selues
that
it
is
vnpossible
that
anye
man
can
kepe
the
commaundementes
of
the
Lorde
,
after
the
mynde
,
intente
,
and
wyl
of
the
Lorde
whyche
doth
commaund
them
wythout
his
spirite
.
It
foloweth
that
what
so
euer
the
Lorde
commaundeth
vs
to
do
,
is
to
vs
vnpossible
.
Yet
the
Lorde
willeth
vs
to
kepe
and
obserue
hys
commaundementes
.
Wherby
both
we
haue
the
knowledge
of
synne
,
The
lawe
is
spirituall
and
therfore
it
must
be
spiritually
obserued
:
or
els
you
worcke
in
hypocricie
.
&
we
knowe
also
how
weake
feble
and
of
no
strength
we
be
of
our selues
For
the
lawe
is
spirituall
whych
can
not
be
kepte
wythout
the
spirite
of
God
.
And
therfore
he
hathe
geuen
hys
spirite
to
the
electes
to
kepe
hys
wyll
,
whyche
they
were
not
able
els
for
to
do
.
Iames
hathe
suche
an
other
sayinge
as
they
do
rehearse
forth
of
Paules
sayinge
.
Clense
your
hertes
,
you
wauering
of
mynde
.
The
whyche
thynge
they
can
not
do
without
the
hertes
be
purified
and
made
cleane
by
fayth
in
Iesu
Christ
.
Thus
ought
these
wordes
(
purifie
your
hertes
)
to
be
taken
and
vnderstanded
,
that
is
.
Beleue
you
in
Christe
,
that
by
hys
spirite
you
maye
be
purified
.
But
no
man
can
beleue
,
but
he
which
is
drawen
of
the
father
as
witnesseth
Iohn
the
syxte
Chapter
.
Whiche
we
muste
nedes
graunte
.
Let
vs
desyre
and
praye
,
that
God
wyll
kepe
in
vs
his
commaundementes
whiche
of
our selues
,
We
can
not
call
on
the
lord
wythout
the
spirit
of
the
lorde
in
our selfe
,
we
are
not
able
to
do
.
Let
vs
aske
,
cal
,
and
crye
,
after
that
with
greate
diligence
and
fayeth
,
and
it
shall
be
graunted
to
vs
.
But
se
how
captyue
&
bond
our
wyll
is
,
that
for
to
desyre
and
aske
anye
thing
of
the
lord
we
ar
not
able
of
ourselues
They
wil
answer
to
me
againe
:
saying
that
the
sayinges
which
are
spoken
of
the
saintes
&
godlye
faithful
people
:
Man
worketh
good
or
euell
as
the
spirite
drawethe
are
fales
&
not
true
that
is
.
Thei
haue
purged
&
made
clene
ther
hertes
they
haue
sanctified
them selfes
.
They
loued
the
Lorde
,
they
prayed
wel
,
they
dyd
good
workes
and
so
fourth
suche
other
lyke
sayenges
.
The
whyche
wordes
are
not
false
but
true
so
that
you
do
presuppose
these
thinges
to
be
done
by
them
thorowe
the
spirite
of
god
&
fayth
so
that
we
must
confesse
all
thinges
well
done
to
be
the
dedes
of
the
spirite
of
god
of
whom
they
be
wrought
.
Ther
is
none
of
vs
whyche
denye
the
that
man
worketh
:
but
we
do
denye
that
he
workethe
at
his
owne
frewyl
For
either
he
workethe
that
whiche
is
euell
being
drawen
bye
the
spirite
of
fornication
:
or
els
he
doth
worke
that
thinge
which
is
good
by
the
spirit
of
the
lord
allmightie
.
A
similitud
by
a
knyfe
Marke
this
similitude
which
folowethe
whiche
makethe
not
small
for
this
purpose
.
A
man
takethe
a
knyfe
and
cutteth
bread
wyth
it
.
The
knyfe
also
doth
cutte
:
but
not
wyth
out
the
hand
of
hym
which
holdeth
the
knyfe
.
This
knyfe
cutteth
well
or
yll
not
of
hym selfe
but
by
the
cutter
For
the
knife
is
not
fre
of
him selfe
either
to
cut
or
not
to
cut
.
Yet
for
all
that
when
a
man
doeth
cut
any
thynge
wyth
a
knyfe
he
sayth
this
knyfe
cutteth
well
or
yl
althoughe
of
hym selfe
he
doeth
cut
nothynge
at
all
but
by
the
power
and
force
of
the
cuttar
.
So
wee
can
do
nothyng
of
our selfe
that
is
good
and
ryghe
except
the
spirite
of
god
worketh
it
in
vs
,
we
do
no
euyll
excepte
we
be
bound
with
the
spirite
of
fornication
and
of
them
fleshe
.
To
the
which
spirite
the
lorde
by
his
most
rightwyse
iustyce
dothe
leaue
vs
:
by
his
iudgment
I
saye
whych
we
knowe
not
.
And
so
he
suffereth
vs
to
be
hardened
.
In
this
place
muste
the
fayeth
full
be
taught
to
take
heade
and
be
ware
of
that
pestilent
opinion
,
which
sayethe
that
euery
man
is
made
the
vessel
of
honour
or
reproche
by
our
own
merytes
goynge
before
.
What
thynge
is
or
euer
was
before
the
eternal
decre
and
ordinaunce
of
the
lorde
?
If
thou
wylt
saye
that
god
hath
decreed
and
ordeined
these
thynges
,
whyche
is
euerlastynge
bycause
of
those
thynges
whych
he
knew
bye
his
forsyght
and
knowledge
,
that
euery
man
woulde
do
in
tymes
:
we
answer
seynge
that-no
thyng
whych
is
done
in
tyme
:
and
is
temporall
can
be
the
cause
of
a
thynge
whiche
is
eternal
&
before
all
tyme
.
We
shold
do
greate
wronge
and
iniury
to
the
lorde
to
saye
that
he
was
compelled
to
ordayne
and
decre
any
thing
in
hys
euerlastyng
beynge
,
The
electes
for
those
thynges
sake
whyche
are
done
wythe
in
the
lymyt
of
tyme
By
the
onely
worthynes
and
grace
of
God
the
elect
are
predestinated
to
be
in
tyme
vessels
to
glory
and
honoure
,
The
reprobates
by
whose
moste
iust
iudgement
to
vs
vnknowen
,
the
reprobates
are
made
in
tyme
the
vessels
of
ignominie
,
to
dishonour
&
shame
.
The
Lorde
is
marueylouse
in
al
hys
iudgmentes
.
❧
The
.x.
profe
.
THe
captiuitie
and
bondage
of
oure
wyl
is
proued
by
Esay
the
.x.
chap.
Shall
the
ax
boste
it selfe
agaynste
hym
whiche
doeth
hewe
wyth
it
,
Esai
.
x.
Example
:
by
an
ax
and
by
a
sawe
or
shall
the
saw
make
any
braggynge
againste
hym
that
ruleth
it
?
That
were
euen
lyke
as
if
the
rodde
whyche
a
man
doth
beare
wold
exalte
hym
felfe
and
rise
vp
against
the
bearer
,
An
euel
kyng
is
called
an
axe
:
a
rode
,
a
sawe
or
as
though
the
stafe
would
magnifye
it selfe
whyche
is
made
but
of
wod
and
tre
.
Behold
the
Lorde
doeth
call
a
wycked
king
an
axe
,
a
saw
,
a
staffe
,
a
rodde
,
whych
thyng
men
do
vse
to
occupie
to
one
thynge
or
an
other
,
to
declare
that
the
Lorde
doeth
make
al
men
to
be
hys
instrumentes
,
Man
kynde
is
the
lorde
his
instrument
by
the
whyche
he
doth
fulfil
&
accomplyshe
hys
iudgementes
and
worcketh
al
that
pleaseth
him
.
And
trulye
a
man
is
nothynge
els
then
an
instrument
of
the
Lorde
wherwyth
he
doeth
worcke
.
❧
The
.xi.
profe
PAule
sayth
to
the
Romaynes
in
the
.ix.
Chapter
.
Rom
,
ix
.
Yt
was
said
(
sayeth
he
)
to
the
two
children
Iacob
&
Esau
:
before
they
were
borne
before
they
had
done
either
euell
or
good
(
as
it
is
written
in
the
Genesis
the
.xxv
▪
Chapter
)
The
elder
shall
be
seruaunte
to
the
yonger
for
thys
entente
that
by
election
the
purpose
,
Let
vs
praye
the
lorde
that
we
maye
be
his
callyng
Iacob
Esau
.
and
ordinaunce
of
God
shoulde
be
stedfaste
and
certayne
,
not
by
oure
worckes
but
by
God
,
whose
pleasure
is
to
cal
whom
hym
pleaseth
.
It
is
writen
also
in
Malachy
the
fyrst
Chapt.
I
haue
loued
Iacob
and
hated
Esau
.
It
is
manifest
that
before
the
beginninge
he
hated
the
wickednes
of
Esau
and
hys
chyldren
,
that
is
to
say
those
that
folowed
hys
incredulitie
and
vnfayethfulnesse
.
The
lorde
dyd
hat
the
wyckednes
of
Esau
befor
that
Esau
was
.
Who
be
the
childryn
of
Esau
and
of
Iacob
.
He
loued
Iacob
and
hys
sede
that
is
to
saye
,
those
whyche
folowed
&
had
the
fayth
of
Iacob
.
These
wordes
may
not
be
taken
and
vnderstande
of
the
children
of
theyr
own
bodies
begotten
naturally
.
For
likewise
as
al
the
Israelites
,
are
not
counted
in
the
sede
of
Iacob
but
those
which
haue
faith
,
as
Paule
to
the
Romains
the
.ix.
chap.
So
all
the
Idumites
were
not
the
sonnes
&
chyldren
of
Esau
.
But
those
which
folowed
the
vnfaythefulnes
&
vngodlynes
of
Esau
.
Euery
vnfayethfull
man
be
he
an
Idumite
,
Who
be
Isralytes
.
Who
be
Idumytes
or
an
Israelite
,
a
Greke
,
or
of
any
other
men
,
is
of
the
sede
of
Esau
.
And
contrarie
wyse
euerye
fayethfull
man
if
he
be
an
Israelite
,
an
Idumite
,
an
English
man
,
or
a
frenchman
,
is
of
the
sede
of
Iacob
These
thynges
I
wyll
referre
to
the
exposition
of
Abdias
and
Malachias
,
where
I
wyll
copiouslye
declare
thys
matter
of
the
loue
of
Iacob
,
&
of
the
hatred
of
Esau
God
wyllyng
.
This
which
I
haue
spoken
is
sufficient
concerning
our
purpose
for
this
tyme
.
❧
The
.xii.
proffe
.
THe
wordes
of
oure
Sauioure
do
confyrme
thys
same
captiuitie
and
bondage
of
oure
wyll
in
Iohn
the
vi
.
Chapter
.
Iohn
.vi.
What
is
to
folow
Christ
No
man
can
come
after
me
and
folowe
me
,
that
is
to
saye
,
beleue
in
me
,
excepte
my
father
whyche
dyd
sende
me
do
drawe
hym
.
Is
not
oure
wyl
then
captyue
and
bonde
,
when
it
canne
not
beleue
in
Christ
,
without
it
be
drawen
?
Iohn
.
xv
.
And
Iohn
the
xv
.
Chap.
Wythout
me
you
can
do
nothing
The
whyche
place
when
that
Christe
dyd
speake
to
hys
disciples
althoughe
he
dyd
speake
of
the
fruite
of
his
Gospel
callynge
him selfe
the
vyne
,
&
them
the
braunches
,
Which
is
a
good
worke
yet
he
dyd
speake
it
generallye
and
vniuersally
to
all
men
sayinge
,
wythoute
me
you
can
do
nothynge
,
that
is
to
saie
,
no
good
fruite
at
al
whyche
is
a
good
worcke
.
And
there
is
no
good
worke
but
that
onely
which
is
of
faith
otherewyse
it
is
an
euyll
worcke
and
synne
as
to
the
Romains
.
xiui
.
For
lykewise
as
by
fayth
cometh
the
goodnes
of
the
worke
,
Rom.
xiii
.
euen
so
by
vnfayethfulnes
and
incredulitie
is
the
contrarye
.
But
those
thynges
onely
whiche
be
of
fayeth
do
profitte
vnto
saluation
and
nothynge
els
.
The
whych
,
considering
that
we
can
not
perfourme
of
oure selues
,
no
not
to
begynne
nor
to
procede
,
nor
to
endeuoure
,
nor
to
make
an
ende
and
finyshe
.
Wherfore
shoulde
we
not
saye
that
oure
wyll
is
bonde
and
captiue
&
withoute
all
libertie
?
The
obiection
of
the
aduersaries
They
do
obiecte
agaynste
vs
,
saiynge
.
We
do
nothyng
wythout
Christe
,
but
when
he
doeth
sende
his
spirite
,
eyther
we
do
agre
to
hys
spirite
,
or
els
we
do
refuse
it
.
The
consent
and
agremente
to
the
wyll
of
the
Lorde
is
of
vs
,
saye
they
,
is
oure
owne
and
of
oure selues
.
The
Lorde
(
say
they
)
doeth
put
vs
in
mynde
to
praye
,
to
repente
our
naughtye
liuynge
,
to
be
liberall
to
the
pouertye
and
so
forthe
,
the
whyche
suggession
for
to
folowe
or
to
resist
is
in
our
libertie
&
wil.
I
do
say
&
answer
to
thys
obiection
,
saying
.
If
thys
obiection
be
true
,
then
are
the
wordes
of
Christ
faulse
,
whyche
doeth
saye
,
withoute
me
you
can
do
nothinge
.
For
after
your
reason
you
maye
do
some
thynge
wythoute
hym
,
to
endeuour
&
applie
your
wil
to
his
wyl
.
And
so
were
the
worke
of
god
,
which
doth
inwardlye
monish
&
teache
you
:
no
greater
than
that
whyche
manne
doeth
in
preachinge
and
teachynge
outwardely
.
As
by
exemple
.
A
man
doeth
pronounce
and
shewe
forth
the
veritie
of
God
,
to
the
whych
(
if
theyr
obiection
be
true
may
)
he
apply
him selfe
:
maye
go
about
and
endeuour
to
do
it
,
and
also
to
perfourm
it
of
hys
owne
power
and
strength
.
O
erroure
and
mooste
execrable
heresie
.
Thys
is
the
verye
trueth
.
God
doeth
moue
and
styrre
that
thynge
whiche
pleaseth
him
,
Euery
good
worke
is
the
worke
of
Christe
in
vs
no
man
can
applye
him selfe
thereto
,
excepte
he
receyue
the
spirite
of
God
,
whereby
he
doeth
it
.
No
he
can
begynne
to
do
nothynge
be
it
neuer
so
little
,
wythoute
Christe
doe
worcke
in
hym
the
beginnyng
and
the
mind
to
do
well
,
we
do
our
endeuoure
,
we
do
apply
our selues
to
the
veritie
and
to
the
Lorde
not
by
the
lybertie
&
fredome
of
our
wyl
but
by
the
spirite
of
God
whiche
worcketh
in
vs
mercifully
vsynge
vs
as
his
instrumentes
in
all
good
dedes
,
in
shewyng
obedience
to
hys
wyl
,
in
prayer
,
in
inuocation
,
to
lyue
soberly
chastelye
,
and
so
forth
to
his
honour
.
Obiection
Agaynste
thys
answere
they
do
obiecte
sayinge
.
If
God
worcke
all
thynges
in
vs
by
hys
spirite
,
if
he
wylleth
hys
wyll
in
vs
,
if
he
praieth
,
if
he
geueth
almes
,
if
he
studieth
,
worketh
and
speaketh
in
vs
:
wherfore
do
we
then
endeuour
oure selues
to
do
anie
thinge
,
wherefore
are
we
so
anxiouse
&
careful
?
I
wyll
not
speake
of
all
othere
thynges
that
we
do
,
for
what
cause
(
saye
they
)
did
the
holye
Euangelistes
prepare
theim selues
to
the
declaration
of
the
worde
of
God
.
Sythe
it
was
sayed
to
them
,
when
you
be
brought
before
Kynges
and
rulers
,
be
not
carefull
thynkyng
how
and
what
you
shold
speake
.
For
it
is
not
you
(
sayeth
the
Lorde
)
whyche
speaketh
,
but
the
spirite
of
my
father
whych
speaketh
in
you
.
Whereto
I
saye
that
who
so
euer
doeth
go
aboute
anye
thyng
or
is
carefull
for
thynges
,
or
studieth
howe
to
set
forthe
the
Gospell
of
Christe
:
he
doeth
it
eythere
of
a
pure
fayeth
towarde
God
,
and
then
is
it
the
dede
of
the
holye
Gooste
,
or
els
wythout
fayeth
trustinge
in
hys
owne
vertue
and
industruouse
laboure
and
diligence
and
then
it
is
the
worke
of
the
sense
and
vnderstandinge
of
the
fleshe
.
That
other
a
man
doeth
beynge
bound
and
drawen
by
the
spirite
of
the
Lorde
,
as
for
that
whyche
he
doth
by
the
confidence
of
hys
owne
strengthe
,
it
is
done
by
compultion
of
the
spirite
of
fornication
,
bicause
he
is
bounde
in
the
winges
of
fornication
,
as
it
is
written
.
Where
is
become
oure
libertie
?
For
that
one
thou
canste
not
do
wythoute
the
spirite
of
God
,
the
seconde
can
not
chuse
but
be
done
after
the
spirite
of
euil
whiche
leadeth
the.
We
do
good
or
euel
as
the
spirit
doth
drawe
It
is
vnpossible
that
thou
of
thy self
canste
ouercome
the
spirite
of
fornication
,
in
the
whiche
he
draweth
the
whither
it
pleaseth
that
spirite
,
bi
the
whyche
you
maye
perceyue
that
our
wyl
is
farre
from
al
libertie
,
and
fre
workynge
beynge
drawen
on
boeth
sydes
,
eyther
by
the
spirite
of
God
,
or
els
by
the
sens
of
the
flesh
As
towchyng
to
the
ministers
of
the
church
if
they
preparynge
them selues
to
preach
do
studie
and
ponder
before
what
they
shal
say
they
do
wel
in
so
doyng
,
All
oure
studies
and
labours
must
be
referred
to
Christe
.
so
that
they
do
not
put
theyr
trust
and
confidence
to
theyr
owne
studye
and
laboure
,
but
to
the
goodnes
and
promise
of
the
Lord
.
Where
as
we
alleged
the
texte
of
the
.vi.
Chap.
of
Iohn
,
that
is
.
No
man
can
.
&c.
some
do
thynke
,
that
that
drawynge
wherewyth
the
father
draweth
,
is
no
violente
drawinge
whyche
importeth
anye
necessitie
,
Whether
the
drawinge
of
the
father
do
importe
any
uiolence
or
necessitie
in
it
yea
or
maye
.
that
thou
maiste
not
chuse
but
go
whereto
thou
arte
drawen
,
but
that
a
man
maye
(
as
they
saye
)
haue
the
wyll
to
do
or
to
leue
vndone
,
as
it
pleaseth
him
.
Which
opinion
of
theyrs
they
do
proue
by
an
exemple
saying
.
Likewise
as
a
chylde
when
a
man
doeth
shewe
to
hym
an
apple
,
doeth
runne
to
the
man
for
the
apple
And
as
a
shepe
doth
folowe
the
man
which
hath
a
grene
wilowe
bow
in
his
hande
:
euen
so
,
saye
they
,
doeth
the
Lorde
moue
and
styrre
our
mindes
with
this
or
that
,
leauyng
to
our
choise
whether
we
wyll
come
or
not
.
I
do
thynke
this
exposition
,
to
be
erroniouse
,
peruerse
,
&
heretical
the
solution
wherof
must
be
made
as
I
haue
to
you
before
sufciently
declared
.
For
this
entent
haue
I
shewed
to
you
other
writynge
of
the
scriptures
that
you
maye
se
howe
they
do
striue
and
struggle
agaynste
the
veritie
of
the
Lorde
.
Suche
maner
of
drawynge
is
thys
,
that
a
man
can
not
chuse
but
folowe
him
that
draweth
.
For
euery
man
that
is
drawen
of
the
father
and
taught
by
hym
,
cometh
to
Christe
,
as
Iohn
the
.vi.
Chap.
When
the
Lorde
doeth
drawe
the
,
and
in
the
time
of
hys
drawing
,
the
wicked
spirite
of
fornication
is
bound
faste
within
the
by
the
spirite
of
Christe
that
he
can
not
styrre
,
Wher
the
spirite
of
god
is
in
place
the
spirit
of
the
fleshe
is
made
subiect
of
force
that
he
can
do
nothinge
in
the
,
to
lette
the
from
that
wherto
the
spirite
of
God
which
is
in
the
doth
draw
the
:
so
long
as
the
spirite
of
God
reigneth
in
the
,
so
long
the
spirit
of
fornication
can
do
the
no
maner
scathe
,
nor
beare
anye
rule
in
the.
It
geueth
place
agaynste
hys
wyll
to
hys
better
and
superioure
.
Therfore
the
spirite
of
God
doeth
vse
the
at
hys
libertie
wythoute
anye
stoppe
or
let
and
kepeth
the
commaundementes
in
the
of
the
high
Lord
.
Thou
maiste
not
chuse
but
runne
when
he
draweth
the
after
him
in
those
thynges
wherto
the
spirite
wyll
haue
the
to
folow
him
.
For
he
hath
put
a
bridle
&
a
strong
bit
into
the
month
of
the
spirite
of
fornication
whyche
before
was
all
thy
hinderaunce
and
let
,
that
thou
myghteste
not
be
appliant
and
agreable
to
the
wyll
of
the
Lorde
.
Therefore
we
are
drawen
of
God
,
It
is
an
euydent
knoweledge
that
we
are
not
drawen
when
we
are
not
folowers
.
Who
is
the
drawer
and
are
forced
to
run
after
hym
whyche
goeth
before
drawynge
vs
as
his
owne
wyll
pleaseth
.
If
there
be
anye
man
whyche
thynketh
that
he
is
drawen
and
yet
runneth
not
,
he
is
fowle
deceyued
,
for
he
is
not
drawen
.
Christe
which
suffered
death
for
vs
doeth
drawe
al
men
after
hym
Which
al
men
,
be
the
children
of
Israel
,
that
is
to
saye
the
elected
,
for
whom
onelye
he
was
sent
.
To
them
pertayneth
the
heritage
of
the
worlde
thorow
Christe
as
appeareth
Paule
the
.xiiii.
Chap.
to
the
Rom.
For
when
the
elected
be
drawen
,
they
do
hye
theym
as
faste
as
they
can
after
Christe
,
bycause
they
can
not
chuse
the
spirite
of
Christe
bearyng
rule
in
them
.
It
is
a
great
token
of
election
:
if
thou
doest
fele
in
thy selfe
the
hatred
of
sin
To
the
elect
their
sinne
is
not
imputed
Although
the
elected
do
offende
and
sinne
sometime
by
weakenes
and
infirmitie
the
concupiscence
beyng
not
altogither
quenched
in
them
,
yet
they
do
lyue
by
the
vertue
of
God
,
by
the
whyche
vertue
they
do
hate
sinne
,
that
same
vertue
beyng
the
cause
wherfore
theyr
synne
is
not
imputed
to
them
.
For
the
fleshe
hath
hyr
concupiscence
against
the
spirite
,
yea
in
them
whych
be
elected
,
but
she
doeth
not
preuaile
or
beare
any
great
swing
in
them
,
beynge
made
subiecte
to
the
spirite
,
In
the
elect
is
some
carnalitie
whyche
is
of
higher
dignitie
and
power
kepinge
the
spirite
of
the
fleshe
vnder
and
short
frome
ragynge
to
farre
.
For
the
spirite
of
god
hathe
the
spirite
of
the
fleshe
fast
bounde
:
As
the
hattred
of
synne
is
token
of
election
so
the
reioysynge
of
synne
is
token
of
induration
causeing
that
the
sinne
of
them
in
whome
some
sparkle
of
the
fleshe
remayneth
is
odyouse
and
detestable
to
them selues
.
They
whyche
be
elected
doe
hatte
ther
owne
naughti
dedes
with
al
ther
herts
the
whych
hatred
doth
come
of
the
spirite
of
god
.
Therfore
the
man
which
is
lede
by
the
spirite
of
god
can
not
syn
the
whiche
is
lede
by
the
concupiscence
of
the
fleshe
:
must
nedes
worke
synne
and
wickednes
.
The
doienges
of
Christe
:
and
the
dedes
or
worckes
of
man
are
contrary
.
Marke
this
well
:
and
examyn
thy self
after
this
lesson
and
feare
not
.
That
spirite
in
the
which
thou
haste
thy
delyghte
wherto
thou
art
addicted
and
geuen
in
thyne
herte
:
that
same
doeth
reygne
in
the.
Thou
art
geuen
:
&
addicted
to
one
when
thou
doest
beleue
and
workest
by
faith
after
the
worde
of
the
lorde
.
Thou
art
seruante
to
that
other
when
thou
arte
vnfaythefull
,
and
bringest
forth
deadly
frutes
of
thy
infidelitie
that
is
to
saye
workes
agaynst
the
worde
of
god
which
be
not
of
fayth
.
The
electe
hathe
the
pryckynge
of
the
fleshe
in
them
durynge
ther
lyfe
.
The
fleshe
is
not
all
togethere
subdued
&
quelled
in
the
electe
,
as
longe
as
they
be
on
lyue
.
And
yet
it
is
dayly
crucifyed
in
them
if
is
mortified
by
the
prescence
of
the
heauenly
spirit
:
wherin
the
fleshe
is
bounde
brydeled
&
made
subiecte
.
The
spirite
of
the
lorde
if
it
please
hym
maye
drawe
the
quyckelye
altogyther
and
whole
after
hym
,
quenchyng
in
the
power
,
strength
&
heat
of
the
fleshe
.
Wherfore
doth
not
the
lorde
take
a
way
cleane
the
pryckyng
of
the
fleshe
in
his
elect
But
it
pleaseth
hym
not
so
for
to
do
,
bycause
he
knoweth
it
to
be
better
as
it
is
&
more
to
his
glorye
,
and
to
the
profit
of
the
electe
people
howe
so
euer
the
spirite
of
fornication
doeth
iudge
and
take
it
otherwyse
.
Many
men
do
thinke
in
them selues
,
that
they
coulde
fynde
the
causes
of
al
these
thinges
,
why
and
wherfore
the
Lorde
doeth
this
thynge
or
that
.
But
verelie
as
it
is
saied
before
,
What
man
doth
knowe
the
cause
of
the
lordes
workes
the
spirite
of
fornication
hathe
receyued
them
,
and
bounde
them
in
hys
wynges
.
For
what
so
euer
they
can
saye
,
it
is
muche
lesse
then
the
trueth
in
dede
.
They
do
saye
furthermore
that
it
is
permitted
to
the
fleshe
to
beare
some
rule
in
a
man
,
bycause
that
man
knowelegynge
hys
owne
frailtie
,
The
fleshe
doth
hynder
the
electe
from
the
perfetnes
that
they
desyre
and
that
by
the
ordynaunce
of
the
lorde
.
should
meake
and
lowly
hym selfe
.
I
do
knowe
that
it
is
neadfull
that
we
be
meke
and
lowlye
,
but
for
all
that
it
is
not
well
sayd
,
that
for
that
cause
the
fleshe
is
not
extinguished
in
vs
,
bicause
we
shoulde
meke
and
submit
our selues
.
For
the
true
and
perfecte
mekenes
,
lowlines
and
humilitie
commeth
from
the
spirite
of
God
.
But
the
fleshe
doeth
plucke
them
somewhat
backe
,
making
them
lesse
obedient
&
meke
then
they
should
or
woulde
be
.
For
if
the
fleshe
were
cleane
abolished
and
subdued
in
vs
,
that
it
shoulde
haue
no
maner
of
styrring
:
then
should
ther
be
in
vs
no
pride
,
nor
none
other
corrupt
affection
,
but
a
true
humilitie
a
perfecte
iustice
and
ryghtuousnes
.
No
man
doeth
knowe
thys
misterie
but
the
Lorde
onelye
,
and
to
whome
it
pleaseth
hym
to
open
it
.
He
wyll
reueyle
and
open
it
to
hys
electes
in
time
,
to
theyr
glorye
,
and
then
we
shal
knowe
howe
maruailouse
are
the
iudgementes
of
the
Lord
aboue
mans
reason
.
Those
whiche
do
subuerte
the
right
sences
of
Gods
word
do
suppose
that
the
wordes
whyche
the
spouse
in
the
Gospell
dyd
speake
sayinge
.
Drawe
me
after
the
(
&
those
whyche
the
yonge
women
did
speake
in
the
Canty-sayinge
.
We
wyll
runne
)
do
make
muche
for
theyr
purpose
to
confyrme
theyr
blynde
forged
libertie
of
mans
wyll
,
saying
that
the
desyre
of
the
yonge
man
,
and
to
be
drawen
after
him
,
and
of
the
yonge
women
for
to
runne
doeth
come
of
theyr
owne
propre
,
endeuoure
,
and
fre
wyll
.
But
if
they
do
loke
well
on
the
matter
,
they
shall
fynd
that
it
is
cleane
contrarie
,
and
that
these
wordes
do
proue
strongely
the
miserable
captiuitie
and
bondage
of
mannes
wyll
,
as
in
that
place
of
the
Canti
.
&
by
that
whych
we
haue
declared
alreadye
doeth
appeare
.
❧
The
.xiii.
proufe
.
PAule
writeth
to
the
corhinthians
the
second
Epistle
and
.iii.
chapter
.
The
lorde
doth
worke
in
vs
both
to
wyll
and
to
do
the
ded
Not
that
we
(
sayeth
he
)
be
suffitiente
of
oure
selues
,
to
thynke
anye
thynge
as
of
oure selues
.
But
all
our
suffitiency
is
of
the
Lord
This
texte
and
suche
other
the
defenders
of
fre
wyll
do
expound
by
thys
worde
.
Potest
that
is
in
Englyshe
to
saye
,
can
,
or
maye
,
as
it
maye
or
can
be
vnderstande
thus
or
thus
,
it
maye
be
true
in
thys
sence
.
We
wyll
not
consent
and
graunte
that
they
shall
wryth
&
wreste
the
scriptures
makynge
diuers
senses
and
vnderstandynges
,
whyche
are
vnpossible
to
be
true
,
we
wyl
that
the
scripture
be
taken
in
hys
owne
kynde
&
naturall
meanynge
.
For
the
more
simple
and
playne
the
declaration
is
made
,
the
more
neare
it
is
to
the
trueth
.
Truly
of
our selfe
we
can
thinke
nothinge
that
is
pleasaunt
to
the
Lorde
.
Thou
wylt
saye
peraduenture
.
I
do
graunte
that
we
can
thynke
no
Godly
thynge
of
oure
selues
,
muche
lesse
perfourme
any
such
thinge
.
But
to
applye
our selues
to
his
wyll
,
which
doeth
put
suche
thynges
in
our
mindes
,
that
is
in
oure
owne
power
and
wyll
.
As
witnesseth
Paule
to
the
Rom.
the
.vii.
chap.
saying
To
wyll
I
haue
in
my
power
,
but
to
perfourme
my
wyll
that
I
can
not
by
no
meanes
.
The
whyche
authoritie
of
Paule
maketh
nothynge
agaynste
vs
beynge
taken
as
it
ought
for
to
be
,
expoundynge
as
before
I
haue
declared
after
thys
maner
.
To
wyl
is
in
my
power
,
that
is
to
saye
,
by
the
spirite
of
God
.
But
to
perfourme
it
I
can
not
bicause
that
no
man
can
perfourme
the
wil
whyche
the
Lord
doth
gyue
,
except
the
Lord
do
gyue
the
spirit
aswell
to
perfourme
it
,
as
he
did
to
wyll
it
.
Philip.
ii
.
The
selfe
fame
thyng
teacheth
Paul
to
the
Philip.
the
second
Chapt.
declarynge
that
to
wyll
cometh
of
God
sayinge
these
wordes
.
The
Lord
doeth
worcke
in
vs
,
both
for
to
wyll
and
to
perfourme
.
Forsoth
if
we
can
not
of
our selues
wyll
to
do
good
,
howe
can
we
saye
it
at
our
owne
libertie
we
maye
chuse
to
do
thys
or
that
at
our
own
pleasure
Yet
will
not
they
forsake
thys
opinion
of
fre
will
.
For
if
a
man
wold
aske
them
,
howe
and
by
what
reason
they
can
proue
&
affirme
theyr
sayinge
to
be
true
,
they
do
answer
,
that
the
wil
of
man
worketh
with
the
spirite
of
god
.
You
may
se
how
darkely
they
do
teach
Nay
they
wyll
leaue
out
this
worde
spirite
and
say
.
The
wil
worketh
with
grace
workinge
in
vs
.
They
thinke
that
thys
vocable
grace
is
an
habite
or
affection
of
the
minde
:
as
other
affections
be
,
being
in
dede
nothing
lesse
.
For
grace
is
the
fauoure
of
God
.
For
ther
is
no
man
whych
is
indued
wyth
grace
but
he
onelye
whyche
is
pleasaunte
to
the
Lord
or
whom
the
Lorde
doth
fauour
.
Grace
I
do
not
regard
or
pas
much
for
that
grace
which
is
a
qualitie
of
the
mind
,
for
ther
is
no
such
grace
.
But
I
would
fayne
haue
those
gyftes
which
be
by
the
grace
of
God
,
that
is
to
saye
those
giftes
whiche
he
vseth
to
geue
to
his
electe
people
,
bycause
it
pleaseth
hym
of
his
goodnes
first
to
fauoure
and
loue
them
,
and
so
thorowe
the
fauour
of
God
they
become
pleasaunt
&
acceptable
to
hym
.
To
be
short
,
that
man
hathe
the
grace
of
God
whom
the
Lorde
doth
fauour
according
to
his
owne
pleasure
whom
he
doth
accept
.
Who
hath
the
grace
of
god
.
It
were
better
said
therfore
that
the
will
of
man
worcketh
wyth
the
spirite
working
in
vs
,
them
to
say
that
it
worketh
with
grace
.
For
to
that
oure
wil
worcketh
with
the
spirite
,
I
do
agre
&
consent
well
therto
,
The
lybertie
of
the
children
of
god
consideringe
that
we
do
worcke
not
frely
at
our
own
libertie
,
but
by
the
libertie
of
the
holye
spirite
.
And
that
is
called
the
libertie
of
the
children
of
god
,
to
the
whiche
libertie
we
are
led
by
the
spirite
after
that
he
hath
drawen
vs
.
But
what
do
we
meane
when
we
do
say
,
that
the
sainctes
haue
done
manie
thinges
&
the
godly
men
them selues
haue
said
that
they
haue
preached
,
praied
,
&
laboured
.
&c.
And
in
other
places
they
do
saye
againe
that
God
hath
done
all
thinge
,
as
Paule
to
the
Corhin
.
the
.i.
Epistle
.
and
.xv.
Chap.
I
haue
laboured
more
fruitefully
(
sayeth
Paule
)
not
I
but
the
grace
of
God
whyche
is
present
wyth
me
.
That
is
to
say
,
the
Lord
whom
it
pleaseth
to
accepte
and
fauoure
me
hath
wrought
these
thynges
in
me
.
Wee
do
answere
to
theyr
obiection
and
authoritie
sayinge
.
Fyrste
that
God
doeth
worcke
all
these
thinges
hym selfe
.
Secondly
,
the
Lorde
doeth
saye
that
hys
electes
,
hys
fayethfull
and
Godlye
doe
manye
good
dedes
,
bycause
he
doeth
vse
them
as
his
instrumentes
to
do
hys
worckes
.
As
by
exemple
.
A
man
whyche
doeth
cut
bread
wyth
a
knyfe
,
sayeth
the
knyfe
cutteth
well
,
suche
is
the
speakynge
of
the
Lorde
by
vs
.
If
the
knife
coulde
speake
it
woulde
saye
.
I
do
cut
bread
.
Euen
so
the
Godly
and
vertuouse
men
do
saie
,
we
haue
laboured
,
we
haue
preached
we
haue
prayed
.
&c.
knowynge
them selues
to
be
nothynge
els
but
the
instrumentes
of
the
Lorde
whyche
worcketh
.
The
lorde
calleth
hys
workes
our
workes
.
And
where
as
the
Lorde
doeth
saye
that
we
do
worcke
it
is
of
hys
vnspekeable
goodnes
,
whyche
voucheth
fate
to
cal
hys
workes
in
vs
,
our
worckes
,
whyche
are
hys
instrumentes
.
A
certaine
man
writeth
,
that
in
the
holye
scripture
it
is
often
tymes
beaten
into
oure
heades
,
that
euerye
good
thinge
is
of
God
,
that
he
worcketh
all
thynges
after
the
decre
ordinaunce
and
purpose
of
his
eternal
wyl
,
that
all
our
suffitiencie
and
ablenes
is
of
him
that
we
haue
nothynge
,
that
we
haue
receyued
nothynge
,
but
of
hym
,
and
suche
other
manye
thynges
more
,
for
that
entente
and
purpose
that
we
shall
not
sette
and
put
anye
truste
in
our selues
,
that
we
shoulde
not
presumptuouslie
presume
and
arrogantly
boste
of
our
own
dedes
and
for
none
other
cause
.
As
to
the
wordes
of
the
Lorde
what
man
can
denye
but
that
they
be
true
,
and
that
they
were
spoken
to
take
all
proude
&
presumptuouse
lokes
frome
vs
.
But
the
sayinges
of
the
holye
scripture
as
they
be
infallibly
true
so
they
are
playnelye
and
symplye
to
be
vnderstande
that
we
shoulde
in
no
wyse
,
in
no
case
,
after
no
maner
of
fashion
ascribe
anye
thyng
to
vs
,
Wherfore
is
it
sayede
that
the
lorde
speaketh
in
his
elect
Mathew
.
x.
but
all
thynges
wholy
to
him
and
oure selues
to
confesse
and
knowledge
trulye
,
mekely
and
lowlie
,
that
we
be
the
instrumentes
of
hys
maiesty
and
goodnes
.
After
thys
maner
of
speakynge
the
holye
wytnes
bearers
in
Christe
are
sayed
not
to
speake
of
them selues
,
but
that
the
spirite
of
theyr
father
speaketh
in
them
.
As
Mathew
the
.x.
It
is
sayed
by
theym
that
they
do
not
speake
,
bycause
they
can
speake
no
trueth
of
themselues
.
By
the
mouth
of
them
whyche
are
hys
creatures
as
most
mete
instrumentes
the
Lorde
maketh
open
hys
wyll
to
all
men
.
For
so
did
the
Lord
speake
in
Stephan
,
which
no
man
coulde
resist
.
As
Act.
vi
Chap.
So
dyd
Christe
liue
and
worke
in
Paule
and
Paule
by
Christe
liued
and
worcked
,
as
to
the
Gala.
the
seconde
Chapter
.
Lykewyse
Christe
doth
lyue
in
the
iuste
,
that
is
to
saye
in
the
fayethfull
,
and
they
by
fayeth
do
liue
thorowe
Christ
,
as
Abacuch
the
second
cha.
and
to
the
Rom.
the
.i.
Chap.
and
to
the
Hebrues
the
.x.
Chap.
Iuste
men
do
lyue
by
faythe
.
I
maruaile
wyth
what
spirite
they
be
led
when
they
do
speake
sayinge
.
God
wil
that
we
do
ascribe
nothyng
to
vs
,
although
ther
be
some
thynge
in
vs
,
whyche
wee
myghte
iustlye
and
rightly
call
our
owne
.
God
(
say
they
)
semeth
to
commaund
these
thinges
but
for
a
face
prouynge
theyr
wycked
opinion
by
the
.xvii.
Chap.
of
Luke
,
What
a
dyuelyshe
doc●ryne
is
it
to
say
that
god
vseth
disimulation
wherin
they
wold
make
god
a
lyar
.
not
ryghtlye
taken
sayinge
.
When
you
haue
done
all
that
you
can
,
saye
you
:
we
be
vnprofitable
seruaunts
.
Whereto
I
answere
on
this
wyse
.
God
is
not
an
enuiouse
person
.
Wherefore
if
there
were
anye
thynge
in
vs
of
oure selfe
that
we
myghte
be
proude
of
:
he
woulde
not
take
the
prayse
thereof
from
vs
,
for
he
doeth
loue
veritie
and
trueth
,
as
Psalm
.
l.
But
he
willeth
that
we
confesse
vs
to
be
his
instrumentes
as
we
be
in
dede
.
He
commaunded
thys
sayinge
,
When
you
haue
done
all
thing
.
&c.
not
for
a
face
or
faynynge
in
anye
maner
of
wise
,
but
al
that
he
speaketh
is
in
veritie
and
trueth
The
seruauntes
of
God
workynge
well
are
nothinge
els
then
the
instrumentes
of
God
,
What
is
ment
by
this
saying
we
are
vnprofytable
seruantes
whyche
worcketh
all
goodnes
in
them
.
He
willeth
that
they
shal
take
no
more
on
theym
,
then
they
be
in
deede
.
He
wylleth
them
to
confesse
,
knoweledge
,
and
name
theyr selues
to
be
the
instrumentes
of
God
,
&
nothynge
els
.
Therefore
he
doeth
commaunde
them
that
vnfaynedlye
and
with
a
true
hert
they
shoulde
saye
we
are
vnprofitable
seruauntes
,
whyche
is
as
muche
to
saye
,
as
we
be
the
creatures
,
we
are
the
instrumentes
of
thy
worckes
,
we
do
but
serue
the
,
and
not
that
of
oure
owne
vertue
and
power
.
For
that
we
be
thy
seruauntes
,
it
is
of
thy
moste
tender
mercye
,
whyche
wyth
thy
mooste
louynge
spirite
doest
make
vs
so
to
be
Wherfore
to
the
onely
for
al
thinges
which
we
do
by
thy
spirite
we
do
render
thankes
,
and
all
glory
be
to
the
,
knowynge
that
of
our selues
we
are
vnprofitable
seruauntes
,
and
that
we
can
do
nothynge
,
be
it
neuer
so
little
that
is
good
,
of
our selues
.
If
any
manne
doeth
not
thynke
that
same
in
hym selfe
,
he
maketh
God
a
lyar
.
He
maketh
God
an
enuiouse
person
,
whyche
commaundeth
vs
to
walke
in
hypocrisie
,
for
to
saye
,
as
the
proude
Hypocrites
vsed
for
to
saye
,
The
most
blouddy
tyraunte
of
all
the
worlde
doeth
call
hym selfe
the
seruaunt
of
seruauntes
of
god
.
How
the
popyshe
hypocrytes
doe
subscribe
ther
letters
.
I
am
a
pore
synner
vnworthy
to
holde
vp
myne
eies
to
heauen
,
I
am
one
of
the
leaste
seruauntes
of
God
,
I
haue
synned
much
more
greuousely
than
al
other
men
.
Suche
wordes
vse
they
to
speake
when
they
be
praysed
,
bycause
they
woulde
not
appeare
outewardelye
to
be
praysed
&
called
thys
or
that
,
beynge
in
all
the
worlde
nothynge
that
they
do
desyre
&
couet
more
.
These
do
subscribe
theyr
letters
,
whiche
they
do
sende
to
greate
menne
,
or
to
theim
of
whome
they
do
gape
after
some
benifite
,
after
thys
maner
.
Your
lowely
meke
and
pore
bedman
,
the
vnworthy
shepherd
of
the
flocke
of
Christe
,
and
yet
they
be
nothynge
els
,
them
most
raueninge
and
blougredy
wolues
.
The
holy
father
of
Rome
.
The
greate
Antechrist
and
horned
beast
,
the
fowle
and
abhominable
strumpet
&
harlot
of
Babilonicall
Rome
calleth
hym selfe
the
seruaunt
of
the
seruauntes
of
god
,
which
is
the
most
cruel
enemy
and
bloudy
tyraunte
that
euer
God
had
.
Obiection
They
do
obiecte
agaynste
vs
sayinge
.
God
doeth
call
In
this
word
(
doth
call
)
is
the
cauillation
.
those
hys
chyldren
whyche
do
call
them selues
vnprofitable
seruauntes
And
therefore
the
Lord
wyll
saye
to
them
.
Come
you
my
blessed
.
&c.
We
answere
&
saye
,
that
not
these
which
do
call
them selues
vnprofitable
wyth
their
tonge
outwardly
,
but
they
whych
vnfainedlye
in
theyr
hertes
do
knoweledge
them
selues
to
be
no
lesse
in
dede
then
they
haue
declared
with
theyr
mouthes
and
so
to
professe
it
openlye
,
The
children
of
god
,
when
so
euer
the
glorye
of
God
should
require
,
these
are
the
chyldren
of
god
whyche
in
the
iudgement
shall
be
numbred
amonge
the
electe
sorte
.
The
Lorde
sayeth
,
not
euery
man
whych
sayeth
to
Christ
Lord
Lorde
shall
enter
into
hys
glorye
.
The
herte
muste
speake
in
the
faythefull
.
Finallye
these
wordes
whyche
the
Lorde
dyd
speake
sayinge
.
Saye
that
you
be
vnprofitable
.
&c.
are
to
be
vnderstand
of
the
speakyng
of
the
herte
,
and
not
of
the
mouth
outwarde
only
.
As
for
the
outward
pronouncynge
of
suche
wordes
by
the
mouth
,
To
what
vse
serueth
the
outward
behauiour
it
sildome
doeth
any
profit
,
but
to
augmente
encrease
,
and
norishe
hypocrisie
.
For
there
be
many
whyche
outwardlye
do
beare
so
holye
a
face
,
so
lowelye
a
loke
,
so
religiouse
&
frier
lyke
countenaunce
,
as
though
al
Godlines
,
all
holines
were
included
in
theym
,
beynge
nothynge
els
then
vesselles
full
of
all
crafte
,
deceite
and
gile
malice
and
rancoure
the
verye
horde
of
all
myschiefe
.
The
mother
of
christ
must
knowledge
her
felfe
an
vnprofitable
seruaunte
.
These
wordes
muste
be
spoken
inwardelye
wyth
the
herte
,
yea
of
the
mother
of
god
the
immaculate
virgin
.
The
Angels
muste
confesse
that
they
be
vnprofitable
seruauntes
Obiection
Yet
saye
they
againe
,
Christe
dyd
not
say
when
you
haue
done
all
thynges
well
and
Godlye
,
I
wyl
iudge
you
vnworthy
my
fauour
,
or
wyll
take
you
for
vnprofitable
seruauntes
.
But
Christe
sayed
(
saye
they
)
saye
you
What
a
folyshe
c●●ilation
is
of
this
word
saye
ye
that
you
be
vnprofitable
seruauntes
.
Fyrste
I
do
answere
sayinge
that
Christe
is
the
veritie
whyche
doeth
hate
and
abhore
al
lyes
,
And
therfore
it
can
not
be
possible
that
he
woulde
preach
and
teach
one
thyng
with
hys
mouth
and
thynke
an
other
thyng
with
hys
herte
,
If
he
hadde
not
iudged
them
to
be
vnworthy
of
hys
grace
of
theyr selues
,
and
vnprofitable
seruauntes
,
he
would
not
haue
layed
as
he
dyd
saye
.
For
wyl
house
doubte
what
so
euer
we
do
,
what
so
euer
we
do
go
aboute
,
what
so
euer
we
do
thynke
of
oure selues
we
are
vnworthy
of
the
grace
of
god
we
are
hys
vnprofitable
seruauntes
.
So
he
dyd
esteme
and
take
all
hys
.
Godly
seruauntes
,
not
to
be
worthy
seruauntes
,
but
vnworthy
of
hys
grace
of
theyr
owne
worthynesse
.
So
he
toke
hys
blessed
mother
to
be
of
hyr
owne
selfe
an
vnworthye
seruaunte
.
So
he
toke
al
the
companie
of
the
angels
,
What
can
our
worckes
do
to
purchaise
and
wyne
the
grace
of
the
Lorde
?
Christ
only
dyd
merite
and
purchaise
fauour
for
his
people
This
knarke
is
of
the
deuels
diuise
studye
.
Grace
.
Dyd
not
Christe
hym selfe
onely
merite
and
deserue
grace
and
fauour
for
hys
elected
people
,
whom
the
father
dyd
geue
to
hym
〈◊〉
verelye
.
The
sophisticall
bablers
do
graunte
that
Christ
onely
may
merite
and
deserue
for
vs
the
fyrste
grace
(
as
they
do
cal
it
)
We
truly
do
knowe
none
other
grace
but
one
.
Grace
is
the
fauour
of
god
which
Christ
fyrst
receiued
,
by
whom
of
hys
most
plentifull
abundancye
we
are
made
partakers
of
the
same
grace
.
Therfore
when
the
Lorde
sayed
,
when
you
haue
done
all
thynge
well
,
&c.
it
is
as
muche
to
saie
,
as
if
you
haue
done
any
thing
whyche
is
good
,
it
cometh
of
me
,
for
you
are
my
instrumentes
to
all
good
worckes
,
of
youre selfe
you
canne
do
nothynge
.
By
no
worcke
of
yours
can
you
wynne
my
grace
,
bycause
you
shoulde
knowe
your selfe
to
be
vnprofitable
seruauntes
,
and
so
wyth
all
youre
herte
to
knoweledge
it
,
makeynge
no
better
of
your selues
then
you
are
in
dede
.
Obiection
Yet
once
agayne
saye
they
,
better
it
is
that
we
make
the
Lord
to
be
the
whole
owner
and
doer
of
all
thynge
,
as
well
of
that
whyche
we
do
,
as
of
hys
owne
,
and
that
he
doeth
beare
the
name
therof
,
for
as
much
as
he
beynge
boeth
good
&
liberall
wyl
render
agayne
to
vs
,
not
onely
that
whyche
is
oure
owne
,
and
of
our
owne
doynge
,
but
also
wil
name
and
call
hys
own
dedes
and
worckes
to
be
ours
.
I
answere
sayinge
that
whyche
pertayneth
to
oure selues
,
whych
we
may
ryghtly
call
oure
owne
propre
,
are
these
folowynge
.
Sinne
,
errour
,
blindenes
,
&
the
spirite
of
fornication
,
whyche
the
electe
and
chosen
people
woulde
fayne
were
taken
frome
them
,
&
that
cleane
,
neuer
to
be
rendered
and
restored
agayne
.
What
are
oure
owne
workes
The
Lorde
doeth
of
hys
goodnes
call
ours
,
that
and
these
worckes
which
are
hys
owne
,
but
vnder
hym
,
wherfore
we
muste
geue
al
thynges
to
hym
.
As
for
those
thynges
whych
maye
be
called
ours
in
dede
as
sinne
.
&c.
they
are
to
be
ascribed
vnto
our selues
and
not
vnto
God
.
They
do
argue
and
reason
subtillye
by
the
exemple
of
the
prodigale
and
riotouse
sonne
with
these
words
If
we
haue
nothing
in
our
owne
hande
and
power
,
howe
can
we
saye
that
the
riotouse
and
prodigall
sonne
dyd
consume
,
waste
,
and
riotousely
spende
hys
owne
parte
,
Of
thys
word
(
his
owne
part
)
do
they
make
this
cauill
and
portion
of
substaunce
geuen
to
hym
.
We
do
saye
that
the
mooste
gentyle
Lorde
doeth
make
those
thynges
whych
be
hys
to
be
ours
,
but
as
I
haue
said
vnder
hym
,
that
we
shoulde
vse
and
order
hys
gyftes
after
the
rule
and
iudgmente
of
hys
spirite
and
accordeynge
to
hys
worde
.
The
whyche
thynge
thys
riotuose
yonge
man
dyd
not
.
For
that
thing
which
the
Lord
of
his
goodnes
called
&
named
to
be
his
:
this
yonge
man
would
not
haue
vnder
the
Lorde
as
the
gyft
of
the
Lorde
,
but
forsaken
and
goynge
from
the
house
of
the
churche
and
from
faieth
did
dissipate
and
spende
wastablye
to
hys
owne
destruction
all
that
he
hadde
receyued
of
the
Lorde
,
which
is
called
in
that
place
the
parte
or
portion
of
hys
substaunce
.
i
,
Corin.
xv
.
Obiection
This
cauilation
is
made
of
the
word
(
uoyde
in
me
)
as
who
sayeth
he
did
me
pleasure
&
I
dyd
pleasure
agayne
to
hym
.
Out
of
these
wordes
(
with
him
)
is
the
cauyll
.
Paule
writeth
in
the
fyrst
Epistle
and
the
.xv.
Chap.
to
the
Corhin
.
By
the
grace
or
thorowe
the
grace
of
God
.
I
am
that
I
am
,
&
the
grace
of
god
(
saye
they
)
was
not
voyde
in
me
,
that
is
to
saye
,
he
did
not
for
nought
receyue
me
in
to
grace
.
For
after
I
had
receyued
the
grace
I
dyd
worcke
these
thynges
whyche
were
acceptable
and
pleasaunt
vnto
hym
.
Also
it
is
written
the
.ix.
Chapter
of
the
boke
of
wisedome
.
That
the
wyse
man
dyd
wyshe
and
desyre
that
the
heauenlye
wysedome
would
assiste
hym
,
that
it
myght
be
wyth
him
,
that
it
woulde
laboure
wyth
hym
.
You
maye
se
and
perceyue
(
saye
they
)
that
Paule
and
the
wyse
manne
do
confesse
and
acknoweledge
the
grace
of
the
Lord
,
and
yet
they
do
not
omit
and
forget
theyr
owne
labour
,
thinking
that
it
is
in
thys
case
as
a
maister
carpinter
,
instructynge
and
teachinge
hys
seruaunt
in
hys
worcke
what
he
shall
do
,
&
the
seruaunte
in
doynge
and
fulfyllyng
his
maisters
will
and
commaundemente
.
The
whych
similitude
is
nothing
lyke
nor
true
.
For
although
the
ma●ster
commaundeth
hys
seruaunte
to
do
thys
or
that
,
yet
hath
he
not
power
ouer
the
wyll
of
hys
seruaunte
.
But
the
Lord
is
ruler
and
gouernoure
boeth
of
the
wyl
and
dede
,
and
of
all
other
thynges
.
More
ouer
in
that
same
similitude
the
seruaunt
doeth
not
nor
can
not
obey
hys
maister
as
he
ought
to
do
,
except
the
Lord
did
fyrste
incline
and
applye
hys
wyll
thereto
.
Doubtlesse
it
is
that
Paule
&
other
seruauntes
of
god
did
worke
but
not
of
them selues
,
but
by
the
spirite
of
God
.
For
the
wysdome
and
spirite
of
God
was
wyth
them
,
and
laboured
wyth
them
,
so
that
if
the
spirite
of
God
hadde
not
bene
wyth
them
and
laboured
wyth
theim
,
they
might
haue
done
no
suche
thynge
.
So
is
the
wyl
of
man
by
the
spirite
of
fornication
captiue
&
bonde
:
that
except
it
be
bounde
by
the
spirite
of
God
,
the
wyl
of
man
can
do
nothynge
that
good
is
,
but
all
contrarie
.
Yet
say
they
that
we
do
deny
that
man
doeth
worke
any
thing
which
is
not
true
,
we
saye
not
so
.
Oure
denial
is
,
that
we
haue
of
oure selues
,
anye
libertie
to
worke
.
This
answer
whyche
I
haue
made
to
thys
obiection
,
will
serue
to
put
away
an
other
of
their
cauillations
where
they
say
that
ther
is
no
helper
,
but
where
as
is
also
a
worker
.
Obiection
If
it
be
so
(
saie
they
once
agayne
,
for
they
wyll
not
leaue
of
so
sone
)
then
fare
well
all
merites
.
And
where
as
is
no
meritynge
nor
desertes
there
is
nother
punishmente
nor
rewarde
,
Merite
Rewardes
To
thys
obiection
I
wyll
in
fewe
wordes
make
answere
.
There
is
place
in
vs
to
merite
and
deserue
euyll
,
ergo
,
then
there
is
place
for
punishment
for
our
naughty
deseruyng
.
As
for
good
merites
in
vs
we
haue
none
,
but
onely
the
merites
of
Christ
whose
merites
,
it
hathe
pleased
hym
to
make
oure
merites
if
we
do
beleue
in
hym
,
and
so
by
Christe
also
we
haue
our
rewardes
.
By
these
testimonies
of
the
scripture
,
and
by
manye
more
whyche
I
myghte
reherse
it
is
made
euident
and
playne
,
that
the
wyll
of
man
is
all
togyther
captyue
and
bonde
beynge
by
the
scriptures
sufficiently
proued
,
and
that
in
no
case
it
is
fre
and
at
libertie
to
do
of
hym selfe
,
what
hym
lysteth
.
❧
The
thyrd
parte
of
thys
boke
declareth
in
what
thynge
the
wyll
of
man
is
made
fre
.
But
so
that
it
remaineth
bonde
to
eternal
felicitie
&
saluation
.
Iohn
.
viii
.
The
fredom
of
man
.
THe
Lorde
sayeth
in
Iohn
the
.viii.
Chap.
If
the
son
hath
set
you
fre
&
at
liberly
,
them
are
you
fre
in
dede
From
what
thyng
doeth
the
son
deliuer
you
,
and
from
what
bondage
are
you
set
fre
.
Frome
the
naughtye
and
corrupte
sense
,
iudgmente
and
vnderstandinge
of
man
,
and
from
all
other
proceadinges
thereof
.
He
doeth
deliuer
none
but
hys
seruauntes
vnder
that
condition
,
The
condition
of
mans
fredome
that
they
shall
be
alwayes
subiect
.
To
whom
?
To
hym selfe
onelye
for
hys
owne
sake
,
and
to
all
other
for
hym
.
They
are
set
at
libertie
from
all
outward
thynges
which
may
be
anye
let
or
impedimente
,
From
what
thynges
are
we
made
fre
that
a
man
shoulde
not
gyue
hym selfe
to
the
obseruation
and
kepynge
of
hys
holye
ordinaunces
This
is
the
libertye
and
fredome
of
all
the
children
of
God
(
that
is
to
saye
)
of
the
faithfull
,
whiche
onelye
are
the
children
of
God
and
none
other
.
Mans
inuentions
swaruing
from
the
worde
of
god
are
to
be
detested
and
abhorred
of
all
men
Howe
are
the
faythfull
both
fre
and
bond
at
one
tyme
This
chaung
&
alteration
worketh
the
hand
of
the
almighty
,
that
a
man
shal
deteste
&
abhor
the
spirite
of
fornication
wyth
all
the
filthines
and
impuritie
of
it
,
and
al
other
thinges
dependynge
therof
,
that
is
to
saye
,
all
the
inuentions
of
man
,
&
all
hys
traditions
or
decrees
whyche
doe
neuer
so
lyttle
swarue
from
the
word
of
the
Lorde
.
The
which
hand
of
God
doeth
cause
also
that
man
shall
not
desyre
and
seke
hys
owne
pleasure
and
wil
,
but
the
will
and
pleasure
of
Iesus
Christe
,
and
profit
of
hys
neyghbour
.
Hereby
it
is
manifeste
,
that
the
fayethful
are
both
seruauntes
and
also
fremen
.
They
are
free
and
at
libertie
,
beynge
set
at
libertie
from
all
those
thynges
,
whyche
doeth
prouoke
and
plucke
a
man
backe
from
the
word
of
God
.
Rom.
vi
.
They
be
seruauntes
to
the
obedience
of
the
word
of
God
,
as
to
the
Rom.
vi
.
Chap.
Beyng
made
fre
from
synne
,
you
are
made
the
seruauntes
of
God
.
i.
Corin.
ii
.
ii
.
Corin.
iii.
And
the
firste
epistle
and
.vii.
Chap.
to
the
Corhin
.
He
that
is
called
a
seruaunt
in
the
Lord
,
is
a
fre
man
of
the
Lorde
.
And
the
seconde
epistle
,
Gala.
iii.
and
.iii.
Chap.
to
the
Corint
.
Wher
the
spirite
of
the
Lorde
is
,
there
is
libertie
.
And
to
the
Gala.
iii.
chap.
We
are
not
the
chyldren
of
the
bond
mayde
,
but
of
the
fre
woman
,
in
the
whyche
libertie
Christ
hath
deliuered
&
made
vs
fre
his
elected
.
i.
Peter
.
ii
.
And
the
.i.
epistle
of
Peter
the
ii
.
Chapter
.
As
those
whyche
are
fre
,
and
not
makynge
oure
libertie
to
be
a
cloke
and
coloure
of
iniquitie
,
but
as
the
true
and
faythfull
seruauntes
of
the
Lorde
.
Esechy
.
xxx
.
vi
.
A
herte
of
stone
.
A
herte
of
fleshe
.
The
seynge
of
Ezechiell
is
fulfilled
in
them
,
whyche
obtayned
thys
moste
necessarye
and
profitable
lybertye
thorowe
Christ
in
the
.xxxvi.
Chapt.
I
wyll
take
awaye
the
stonye
herte
,
whiche
is
indurate
,
that
is
as
muche
to
say
,
the
spirite
of
fornication
from
them
.
And
I
wyll
putte
in
theim
an
herte
of
fleshe
,
that
is
to
say
a
tractable
mynd
which
can
be
content
wyth
all
hys
herte
to
agre
to
the
commaundement
and
the
wyll
of
the
Lord
The
whych
saying
of
Ezechiel
,
they
which
do
denye
the
bondage
and
captiuitie
of
the
will
of
man
,
do
vnderstand
and
take
it
to
be
none
otherwise
,
them
as
a
maister
would
saye
to
his
scholer
speakinge
incongrue
&
false
latin
with
these
words
.
Wel
I
wil
plucke
this
barbarouse
tonge
forth
of
thy
head
,
and
put
in
the
stede
thereof
a
cleane
latin
●ong
,
in
the
whych
thynge
is
required
the
industrie
and
diligence
of
the
scholer
and
hys
good
wyll
to
be
ready
for
to
folowe
and
obey
hys
masters
teachynge
.
Marke
and
learne
how
thou
mayst
answer
such
lyke
symilitudes
&
examples
as
they
do
bring
for
their
purpose
To
the
whyche
and
such
other
lyke
we
do
answere
and
saye
,
that
these
exemples
do
halt
and
fayle
in
.ii.
thynges
.
Fyrst
the
maister
can
not
alter
,
nor
chaunge
nor
drawe
,
the
wyll
of
the
scholer
after
his
owne
pleasure
and
mynde
,
nor
none
othere
man
any
mans
wyl
.
Secondlye
they
are
deceyued
in
theyr
similitude
,
bycause
the
maister
oftymes
teacheth
his
scholers
and
yet
they
are
nothyng
the
better
.
The
Lorde
doeth
neuer
take
awaye
the
stonye
herte
of
man
in
vayne
,
puttynge
into
hym
a
new
herte
of
fleshe
.
For
it
is
in
hys
power
at
hys
owne
pleasure
and
wyll
,
to
chaunge
the
wyll
of
man
hauynge
no
nede
of
our
industrie
or
laboure
.
For
by
oure
owne
industrie
and
laboure
what
do
we
els
then
dayly
commit
fornication●
departynge
and
goinge
from
the
Lord
we
are
dayly
hardened
.
From
the
electe
the
Lord
taketh
awaye
the
industrie
of
the
wisedome
of
the
fleshe
,
pourynge
into
them
the
industrie
and
diligence
of
hys
spirite
.
Obiection
They
do
laye
agayne
agaynste
vs
the
words
written
in
Ezechiell
the
.xviii.
Chapter
.
In
these
wordes
cast
a
way
and
make
to
you
,
is
ther
cauell
Caste
awaye
frome
you
all
youre
iniquities
wherein
you
haue
fayled
and
gone
asyde
,
and
make
your selfe
a
newe
herte
and
spirite
.
You
maye
se
(
saye
they
)
in
thys
place
that
a
manne
maye
do
some
thynge
of
hym selfe
that
is
good
.
And
yet
they
are
deceyned
.
For
the
Lorde
doeth
requyre
that
wee
shoulde
worcke
not
of
oure
owne
power
and
diligence
,
but
by
the
power
and
diligence
of
hys
spirite
.
Bysides
that
thys
commaundement
and
all
other
commaundementes
of
the
Lord
are
vnpossible
to
be
done
if
the
spirit
of
God
be
not
in
vs
,
whyche
maketh
all
thynges
to
be
possible
,
as
in
other
places
we
haue
proued
.
Trulye
the
Lorde
wylleth
that
hys
commaundementes
be
obserued
and
kept
of
vs
not
by
oure
owne
spirite
of
fornication
,
but
by
hys
spirite
.
For
that
whiche
the
Lord
commaundeth
can
not
of
anye
man
,
but
by
hys
owne
spirite
be
kepte
.
What
man
of
his
own
power
can
caste
of
frome
hym selfe
hys
olde
accustomed
wickednes
and
corrupte
desyres
of
the
fleshe
?
What
man
can
renue
,
turne
,
&
alter
hys
owne
herte
to
Godwarde
&
keepe
hys
wyll
without
hys
spirite
.
It
is
the
Lordes
owne
worcke
,
and
no
mans
els
.
Wherunto
the
wordes
of
Ieremy
are
respondente
and
agreynge
,
whyche
sayeth
.
Is
it
possible
that
an
Ethiop
can
turne
the
coloure
of
hys
face
,
Hieremy
xiii
.
This
is
a
strong
and
an
inuincible
bulworke
agaynst
frewyll
.
and
put
on
a
newe
skynne
?
Can
the
Leopard
take
from
him self
the
spots
which
are
in
hym
?
Can
youre selues
do
&
worcke
goodnes
,
whiche
haue
learned
al
naughtines
and
euyll
.
By
the
whyche
texte
it
is
declared
openlye
,
that
a
man
by
hys
owne
power
can
do
nothynge
to
the
alteration
of
hys
herte
,
nor
anye
other
thynge
whiche
pertaineth
to
eternall
felicitie
.
Yet
the
defenders
of
this
moste
false
and
deceytfull
libertie
do
go
about
stil
to
deceiue
vs
makinge
vs
beleue
that
we
do
expownde
the
scriptures
on
thys
maner
.
Make
you
a
newe
herte
,
that
is
to
saye
.
Lette
grace
make
you
a
newe
herte
.
And
also
,
Streche
forthe
your
hande
wherto
you
wyll
,
that
is
to
saye
Let
grace
streach
forth
your
hande
whereto
you
wyl
.
Againe
in
an
other
scripture
.
Euerie
man
that
hathe
this
hope
.
He
doeth
sanctifie
hym selfe
in
hym
,
that
is
to
saye
,
grace
doeth
sanctifie
hym
.
Let
vs
caste
awaye
the
worckes
of
darckenes
,
that
is
to
saye
.
Thus
dothe
antichristes
disciples
sclaunder
wyth
ther
lyese
the
true
preachers
of
fayth
makyng
the
people
beleue
that
they
woulde
haue
no
good
workes
Lette
grace
caste
awaye
.
&
.c.
What
man
euer
I
pray
you
(
as
for
the
reste
of
theyr
sclaunderous
lies
here
I
wil
not
speake
of
)
did
heare
me
at
any
tymes
reade
and
expownde
after
thys
maner
.
What
man
knowynge
them
to
be
suche
shamful
and
shamles
lyers
wyl
beleue
them
in
anye
thynge
they
speake
?
For
oure
exposition
&
declaration
of
those
textes
hath
bene
alwaye
after
thys
maner
.
Make
you
a
newe
herte
by
the
spirite
of
God
.
What
man
can
make
hys
herte
new
wythout
the
spirite
of
God
?
Considerynge
that
by
our
owne
deceytfull
spirite
we
are
made
worsse
and
worsse
,
much
lesse
can
we
be
altered
of
our selues
from
the
worsse
to
the
better
.
Streach
forth
thy
hande
,
that
is
by
the
wyl
and
dede
of
the
spirite
of
God
to
goodnes
,
or
to
euyll
by
the
spirite
of
fornication
,
and
of
the
fleshe
.
Also
,
he
doeth
sanctifie
him selfe
by
the
spirite
of
Christ
,
not
by
his
own
deceiuable
spirite
.
Furthermore
,
let
vs
caste
awaie
the
worckes
of
darckenes
,
by
the
spirite
of
God
,
whyche
we
are
not
able
to
do
wythoute
it
.
There
is
none
of
vs
whyche
doeth
saye
that
god
commaundethe
grace
to
doe
anye
thynge
,
as
thoughe
he
would
saye
:
let
grace
doe
this
or
that
.
For
grace
is
nothynge
els
but
the
fauour
of
the
lord
,
Grace
.
by
that
reason
we
shoulde
saye
that
god
doth
commaunde
him selfe
to
doe
thys
or
that
if
we
did
expounde
the
scripturs
as
they
doe
falslye
belye
vs
.
For
to
saye
these
wordes
folowynge
:
Lette
grace
extende
,
let
grace
do
.
Let
grace
caste
awaye
what
is
it
els
then
a
precepte
or
commaundemente
let
them
therfore
cease
from
there
blasphemous
reportes
and
dyuelyshe
lyefe
wher
wyth
they
doe
nothynge
els
but
declare
to
al
men
their
peruers
and
froward
malice
of
their
hertes
.
Wherfore
do
they
go
aboughte
to
make
darcke
and
obscure
the
grace
of
god
and
the
goodnes
of
oure
fauiour
Iesu
Christe
?
Wherefore
do
they
make
so
muche
of
mans
strenghte
,
whyche
of
him selfe
can
do
nothynge
but
go
and
depart
from
the
Lorde
,
The
spirite
of
god
draweth
to
good
,
the
spirite
of
the
fleshe
to
all
euell
.
and
not
that
neyther
of
theyr
own
free
wyll
,
but
by
the
spirite
of
fornication
,
whyche
plucketh
theym
that
they
canne
not
chose
but
do
euyll
.
If
they
do
make
so
much
by
theyr
vnhappy
and
lewde
libertie
or
fredome
of
theyr
wyll
(
whyche
they
haue
not
in
dede
)
lette
theym
thense
if
they
canne
be
riche
when
them
pleaseth
.
Let
them
se
if
they
can
saue
them selues
therbi
.
And
that
is
vnpossible
We
do
esteme
&
regarde
their
goodlye
false
libertie
,
to
be
muche
more
vyle
and
stinking
then
the
ordre
of
man
,
then
anye
other
stynkynge
donghyll
,
whyche
is
nothyng
els
but
the
inuention
&
deuise
of
the
Deuyll
,
Fre
wyll
inuented
by
the
deuell
to
obscure
the
glory
of
god
of
Satan
that
,
intendynge
nothynge
els
thereby
but
to
minish
and
hynder
the
veritie
of
the
Lord
obscurynge
and
hydynge
frome
the
eyes
of
men
,
the
mooste
mercifull
gentilnes
of
hys
goodnes
,
to
make
theim
to
be
ingrate
&
vnthankefull
people
.
The
dreame
and
phantasye
of
thys
frewyl
is
suche
a
thynge
,
Either
God
must
be
true
and
the
wyll
captiue
:
or
els
god
must
be
faulse
and
the
wyll
fre
that
if
it
be
true
as
they
do
saye
and
holde
that
it
is
,
then
the
veritie
of
the
worde
of
God
can
not
stande
And
contrarywyse
if
the
worde
of
God
be
true
,
whyche
the
deuyl
and
all
hys
disciples
can
not
denye
,
then
of
necessitie
muste
thys
forged
wyll
be
as
it
is
,
false
and
contrary
to
al
trueth
.
But
lette
the
speache
of
veritie
of
the
hygh
Lorde
be
parmanent
and
stande
styl
for
euer
.
Let
this
false
perswation
of
fre
wyl
,
with
al
other
inuentions
of
man
contrarie
to
scripture
perishe
&
fall
awaye
.
Amen
.
Let
therfore
thys
false
,
wycked
,
and
bond
libertie
,
be
put
forthe
of
the
doers
.
Let
the
libertie
of
the
chyldren
of
God
be
sought
forth
by
the
fayeth
in
the
Lord
Iesu
Christ
which
is
our
Sauioure
.
Thys
libertie
the
churche
of
God
hath
loked
for
manye
yeres
,
it
hath
desiered
it
of
longe
tyme
,
and
many
dayes
.
From
this
desyre
did
the
wordes
in
the
canticles
springe
of
mooste
perfecte
and
vnfayned
loue
,
as
.
Let
him
kisse
me
with
the
swete
kysse
of
hys
mouth
,
as
:
Plucke
me
after
the.
as
.
Come
hyther
my
beloued
,
as
.
Shewe
to
me
,
hym
whome
my
soule
doeth
loue
,
wyth
suche
other
lyke
sayinges
.
The
sinagoge
of
Antichriste
,
in
the
daye
whych
is
dedicated
and
hallowed
to
the
natiuitie
of
the
Lorde
do
graunt
thys
,
pronouncynge
wyth
theyr
owne
lyppes
,
The
prayer
of
the
church
on
Christmas
daye
the
holye
prayer
of
the
churche
of
God
sayinge
after
thys
wyse
.
Graunte
to
vs
good
Lorde
we
pray
the
,
that
thys
newe
natiuitie
of
thy
son
in
fleshe
maye
deliuer
vs
,
and
make
vs
fre
whom
the
olde
seruitude
and
bondage
doth
hold
fast
bownd
vnder
the
yoke
of
sinne
,
The
yoke
of
synne
&c.
The
yoke
of
synne
is
the
yoke
of
concupiscence
.
As
Paule
in
manie
places
but
speciallye
to
the
Romayns
communelye
vseth
to
speake
.
By
synne
concupiscence
(
sayeth
he
)
&c.
The
whyche
concupiscence
maye
well
be
named
a
yoke
bycause
it
holdeth
manne
in
moste
cruell
seruitude
,
in
so
muche
that
excepte
he
be
fyrste
deliuered
from
that
,
he
can
do
nothynge
that
canne
be
pleasaunte
to
the
Lorde
.
Thys
is
the
yoke
of
bondage
to
the
beleuynge
people
.
Thys
is
the
rod
of
hys
shoulder
and
the
scepter
whych
the
litle
child
borne
into
thys
worlde
and
geuen
vnto
vs
hath
ouercome
.
The
names
of
god
.
Whose
empyre
is
aboue
his
shoulder
which
is
called
by
these
names
The
marueilouse
,
the
counseler
.
The
stronge
and
myghty
Lord
.
The
father
of
the
world
to
come
.
The
prince
of
peace
,
Esai
.
ix
.
As
Esay
.
ix
.
O
moste
ioyfull
libertie
to
the
electe
which
is
annexed
&
ioyned
vnseperablye
wyth
the
most
blessed
seruitude
&
bondage
of
the
Lord
.
This
libertie
is
far
from
the
power
of
Satan
&
most
miserable
sinagoge
of
Antichrist
whyche
is
departed
&
fallen
from
the
Lorde
and
sauiour
,
The
sinagog
of
antichriste
hath
not
this
lybertie
that
the
faythfull
maye
do
seruice
to
the
Lorde
without
impedimente
,
and
afterward
one
to
an
other
for
Christes
sake
This
holy
and
sacrete
seruitude
&
bondage
of
the
Lord
is
not
a
bitter
,
hard
,
or
heauy
yoke
,
Math.
xi
.
it
is
lyghte
,
amiable
and
swete
,
As
Christe
wytnesseth
.
Mathew
.
xi
.
Chap.
My
yoke
is
swete
,
my
burthen
is
lyghte
.
By
thys
yoke
whyche
is
to
be
coueted
of
all
men
,
and
by
thys
bonde
al
men
do
kepe
the
commaundementes
of
the
Lord
,
frely
,
gladly
&
diligentlye
.
For
they
be
neuer
wythout
the
spirite
of
the
Lord
and
hys
gyftes
,
whyche
are
these
.
Wisedome
,
vnderstandyng
counsel
,
strength
of
the
spirite
,
knowledge
Godlines
,
feare
of
the
Lorde
,
ioyfulnesse
,
peace
of
conscience
,
a
sure
and
certayne
hope
.
&c.
After
these
thinges
foloweth
the
loue
of
the
Lorde
.
Confidence
in
hym
onelye
,
charitie
and
loue
towarde
thy
neyghboure
,
pouertie
and
lowlines
of
the
spirite
,
mournyng
and
lamenting
thy
neyghboures
hurt
&
griefe
,
full
of
compassion
,
and
all
other
goodnesse
.
Wyth
thys
yoke
very
necessarie
for
vs
,
wyth
these
amiable
bondes
it
pleaseth
the
goodnesse
of
the
Lorde
to
bynde
vs
,
so
that
therby
we
should
attayne
to
perfecte
libertie
in
him
,
❧
The
fourthe
parte
wherein
you
are
taughte
howe
to
vnderstande
those
textes
and
places
of
the
scriptures
,
whyche
do
applie
to
permit
and
geue
libertye
to
the
wyll
of
man
.
WE
haue
sufficiently
taught
and
proued
to
you
what
the
wyll
of
man
is
.
Secondelye
that
it
is
verye
captiue
and
bond
.
Thyrdly
,
that
it
is
in
Christe
boeth
fre
,
and
also
moste
ioyfully
and
pleasauntly
bonde
.
You
haue
sene
and
learned
in
the
same
thyrd
parte
how
and
in
what
thinges
the
wyll
of
man
is
fre
,
and
howe
likewyse
it
is
bonde
.
Nowe
there
remaineth
nothynge
els
behynde
but
to
make
playne
certayne
places
and
textes
that
you
maye
vnderstande
them
.
The
which
textes
,
the
maisters
and
founders
of
free
wyll
do
falselye
alledge
,
and
as
them
thynketh
do
sufficiently
proue
theyr
purpose
and
entent
.
❧
The
fyrste
text
.
IT
is
wryten
in
the
boke
of
Iesus
Syrach
the
.xv
chap
after
thys
wyse
.
The
Lorde
from
the
begynnynge
dyd
make
man
and
left
hym
in
the
hande
of
hys
owne
counsell
and
minde
,
he
hathe
gyuen
him
commaundementes
and
preceptes
sayinge
if
thou
wilt
obserue
my
commaundementes
and
kepe
acceptable
faythfulnes
for
euer
:
they
shall
preserue
the.
He
hathe
set
water
and
fyer
before
the
reache
out
thy
hand
to
which
thou
wilte
.
Before
man
is
life
and
death
good
and
euel
,
that
whiche
dothe
lyke
and
please
hym
beste
shal
be
gyuen
to
hym
.
By
this
authoritie
they
do
thinke
that
they
can
proue
man
to
haue
fre
will
from
his
first
creation
.
If
they
wyll
vnderstande
and
also
graunt
that
the
holy
spirit
was
also
at
the
beginning
geuen
to
man
,
we
wyll
striue
no
lenger
wythe
them
ther
in
.
But
if
they
do
saye
that
god
made
the
nature
of
manne
to
be
alwaye
fre
of
hir
owne
selfe
and
at
lybertie
:
it
is
altogether
agaynste
god
and
his
honour
that
they
do
speake
wherfore
in
fewe
wordes
we
wyl
declare
and
open
to
your
eares
the
plain
and
true
vnderstandynge
of
thys
texte
.
The
lorde
from
the
begynnynge
created
manne
deckyng
and
adornynge
hym
wyth
hys
spirite
,
this
do
I
graunt
to
them
(
though
we
be
be
not
able
to
proue
it
)
leauinge
man
before
he
dyd
fall
in
the
hand
of
hys
owne
counsell
that
is
to
saye
to
hys
own
selfe
,
to
his
owne
nature
,
whyche
is
the
most
greuouse
&
fearfull
iudgement
that
can
be
.
For
he
whyche
is
so
lefte
in
the
hande
of
hys
owne
counsell
is
forsaken
and
made
a
straunger
to
the
spirite
and
counsel
of
the
Lorde
.
And
so
becommeth
strayght
waye
indurate
blynded
,
and
brought
into
temtation
.
&c.
and
can
not
chuse
but
erre
from
the
waye
of
the
Lorde
.
Therefore
as
sone
as
oure
fathers
were
lefte
to
theyr selues
in
the
handes
of
theyr
owne
counsell
,
they
strayghte
waye
traunsgressed
the
commaundemente
of
the
Lorde
.
Mankynde
dyd
fall
by
little
and
little
to
synne
,
Wherfore
the
lawe
is
gyuen
in
so
muche
that
synne
so
increased
that
they
could
not
deserue
and
iudge
good
frome
euyll
.
For
the
whyche
cause
that
men
myght
haue
the
knowledge
of
synne
,
and
of
that
whyche
is
euyll
and
naughty
,
the
Lord
gaue
to
theym
a
lawe
or
preceptes
,
whyche
lawe
was
and
is
vnpossible
to
be
kepte
and
obserued
of
vs
,
but
wyth
hys
spirite
it
is
made
not
onelye
possible
but
also
easye
and
lyghte
.
The
lawe
is
spirituall
What
is
the
worke
of
the
lawe
.
For
the
lawe
beynge
spirituall
can
not
be
kept
,
but
by
the
strength
of
the
spirite
.
The
lawe
teacheth
what
is
euyl
,
what
is
good
,
what
we
ought
to
do
,
and
what
wee
ought
to
refuse
,
But
the
lawe
doth
not
gyue
to
vs
a
spirit
to
do
that
whiche
it
commaundeth
.
It
doth
sende
vs
to
Christe
,
that
we
beleuyng
in
hym
maye
be
made
parteners
of
his
spirit
:
The
lawe
sendeth
vs
to
Christe
for
helpe
.
The
kepyng
of
the
lawe
wythout
the
spirit
of
god
is
hypocrisie
by
the
whiche
spirit
we
maye
kepe
the
lawe
.
Wherfore
if
we
do
kepe
these
commaundementes
and
preceptes
by
the
spirite
of
God
,
then
they
shall
preserue
vs
.
For
to
kepe
them
without
his
spirit
is
no
keping
of
them
▪
but
playne
hypochrisie
and
dissimulation
.
The
Lorde
hath
set
before
vs
both
fyre
and
water
,
lyfe
and
death
,
good
and
euyll
,
that
is
asmuche
to
saye
,
as
he
hath
set
before
vs
the
kepynge
of
his
diuine
wyll
and
pleasure
,
and
also
the
transgression
&
offendynge
of
the
same
wyll
.
He
hath
set
before
vs
,
eternall
health
and
euerlastynge
perdicion
.
To
whether
of
these
we
wil
,
le●
vs
reache
furthe
our
handes
.
Yf
so
be
that
we
do
chuse
to
apprehend
the
transgression
of
the
lawe
:
being
bounde
in
the
wynges
of
the
spirite
of
fornication
&
falsheade
,
we
shall
haue
death
,
and
perdition
of
our
soules
withoute
remedye
.
If
we
do
applie
oure selues
to
the
wyll
and
commaundementes
of
the
Lorde
,
by
the
confort
&
drawyng
of
the
holye
spirite
of
God
,
health
&
lyfe
euerlasting
shal
folow
.
By
the
spirite
of
the
Lorde
we
do
apprehende
&
seke
after
the
lyfe
prepared
for
the
faithfull
.
By
the
spirit
of
our
flesh
and
of
falshed
,
we
loke
after
no
goodnes
,
but
al
wickednes
&
traunsgression
of
the
commaundementes
.
If
we
haue
the
spirite
of
the
Lorde
wee
shall
not
faile
of
lyfe
most
happi
and
blessed
.
If
we
be
led
by
the
spirite
of
fornication
&
of
the
fleshe
,
what
remayneth
but
death
&
vtter
destruction
?
There
is
no
man
which
can
mislike
this
exposition
,
except
it
be
those
whyche
are
led
wyth
a
peruerse
spirite
which
holde
opinion
that
the
wyll
of
man
of
it selfe
can
wyl
that
thyng
whych
is
good
,
and
also
of
his
owne
power
kepe
the
commaundementes
.
Hereby
you
mai
perceiue
that
nether
this
text
of
the
scripture
nor
any
such
like
doth
make
any
thyng
at
al
for
this
forged
&
fained
libertie
of
oure
fre
wil.
Obiection
Against
this
do
they
argue
&
reason
,
saying
.
If
man
had
no
knowledge
nor
iudgment
of
him self
to
know
good
and
euyl
,
&
to
iudge
also
what
is
the
wyll
of
the
Lorde
:
It
oughte
not
to
be
imputed
to
hys
faulte
if
he
did
chuse
and
take
that
way
whyche
is
euil
.
Obiection
An other
reason
.
If
so
be
,
mans
wil
be
not
fre
,
&
at
libertie
,
wherefore
should
he
be
blamed
for
sin
,
for
as
muche
as
sin
is
to
him
no
sin
,
if
it
be
done
by
coaction
&
not
voluntarie
of
hys
owne
wyl
.
Solution
of
the
fyrste
obiection
.
To
the
fyrste
reason
we
saye
,
that
if
their
obiection
be
true
then
must
it
folowe
of
necessitie
,
that
all
the
reprobate
persons
,
are
punished
wrongfully
,
whych
dyd
neuer
know
perfectlye
the
wyl
of
the
Lorde
,
for
as
much
as
they
are
blynde
,
for
the
whyche
cause
the
Lorde
prayinge
his
father
for
them
whyche
dyd
crucifie
hym
sayed
.
Forgeue
them
father
for
thei
do
not
know
what
they
do
.
And
trulye
they
dyd
not
know
.
For
euery
euil
person
is
ignoraunt
&
blind
.
And
therfore
it
was
spoken
of
them
whiche
did
murmure
&
speake
againste
the
lawe
of
God
in
Deuteron
.xxxii.
I
woulde
to
God
they
were
wise
&
had
vnderstandyng
,
Deut.
xxxii
.
as
though
he
would
haue
said
they
haue
nether
wit
nor
knowledge
.
Wher fore
to
our
owne
destruction
are
we
so
busye
serchers
of
the
heauenlye
maiesties
hidden
secrets
,
syth
that
we
know
that
he
is
in
al
thinges
iust
,
&
true
,
&
our selues
wretched
,
blind
&
ful
of
lies
He
doth
iustly
reiect
&
cast
from
him
the
reprobate
&
blind
,
whom
he
hath
suffered
to
be
blind
and
indurate
,
that
in
no
wise
they
can
confirme
them selues
&
be
agreable
to
the
commaundement
&
wyl
of
the
Lorde
.
The
profounde
and
hyghe
depenes
of
hys
iudgement
what
manne
can
vnderstande
?
I
wyll
holde
my
lyppes
therefore
togyther
,
&
kepe
scilence
worshyppynge
the
inscrutable
iudgementes
and
decrees
of
the
Lorde
.
Solution
of
the
second
obiection
To
theyr
second
reason
,
I
saye
that
sinne
is
voluntarie
in
the
wicked
,
whyche
syn
cometh
not
of
a
free
wyll
,
but
frome
that
will
whyche
is
bounde
and
captiue
by
the
spirite
of
fornication
whych
is
the
sence
and
vnderstandynge
of
the
fleshe
.
For
the
wyll
of
the
fleshlye
,
that
is
to
saye
,
of
theym
whyche
do
lacke
the
spirite
of
the
Lord
,
is
nothyng
lesse
then
free
and
at
libertie
,
bycause
it
is
not
vnder
the
lawe
of
God
,
nor
neuer
canne
be
,
as
to
the
Rom.
viii
.
Chapter
.
Rom.
viii
.
It
doth
not
folow
therefore
after
theyr
reason
that
sinne
should
not
be
imputed
to
the
reprobate
and
wicked
,
which
syn
is
imputed
to
them
&
that
most
iustly
.
To
the
faithful
,
&
to
them
which
do
beleue
:
Rom.
iiii
.
Psalm.
xxxi
.
The
author
doth
lamente
the
fall
of
certayne
men
which
are
gon
from
syn
,
that
is
to
say
,
concupiscense
,
is
not
imputed
for
theyr
faith
sake
,
as
Paule
teacheth
to
the
Romains
the
.iiii.
Chap.
and
the
Psal.
in
the
.xxxi.
Psal.
beareth
also
wytnes
.
But
(
Alas
)
there
be
certaine
(
howe
they
haue
bene
deceued
the
Lord
knoweth
)
which
sometime
as
al
the
worlde
(
almost
)
can
testifye
,
abhorrynge
and
detesting
the
fowle
and
stinkynge
synagoge
of
Antichriste
wyth
all
the
abhominable
rites
,
and
craftes
,
and
lyes
therof
,
wyth
all
theyr
vaine
curiouse
&
phantasticall
maner
of
speakynge
are
nowe
turned
to
theyr
madnes
forsakeynge
the
veritie
of
the
Lorde
,
Christe
to
Antichrist
in
preachynge
and
teachinge
of
men
those
thynges
,
whyche
by
the
power
of
the
worde
of
God
hath
hytherto
bene
reiected
and
forsaken
,
bicause
they
myght
therby
stablishe
and
confirme
theyr
opinion
,
which
is
that
the
wil
of
man
is
fre
and
at
libertie
.
The
which
men
peraduenture
in
theyr
selues
shal
fynde
true
by
experience
.
Yea
,
they
do
fynde
it
alreadye
,
what
a
pore
and
small
libertie
that
is
whych
is
in
the
wyll
of
man
or
rather
howe
certayne
a
bondage
and
seruitude
it
is
,
for
as
much
as
by
no
studye
,
no
crafte
,
no
knoweledge
they
are
able
to
vanquish
or
to
ouercome
theyr
own
propre
affections
.
Yt
had
bene
better
for
than
,
&
more
profitable
for
al
men
,
yf
they
had
not
so
vndiscret
lie
and
vnwysely
as
they
did
,
confirme
their
blynd
libertie
:
brought
and
leyd
forth
before
men
the
folyshe
phantasies
,
dreames
,
particions
,
and
distinctions
of
Duns
,
It
can
not
be
spoken
how
much
hurt
these
brablyng
questionaries
do
of
Thomas
of
Aquine
,
of
Capireold
:
wyth
suche
other
brabling
and
scoldyng
sophisters
:
in
whom
a
man
can
fynd
no
substance
nor
pyth
of
substanciall
matter
:
but
a
fewe
folyshe
and
idle
termes
and
wordes
(
as
these
be
which
do
folowe
)
It
semeth
to
be
so
:
it
maie
be
so
:
it
may
be
saied
.
&c.
Which
wordes
to
the
godly
and
faithful
sorte
are
nothing
els
but
the
strong
deadlye
and
deceauable
poyson
of
the
deuil
spoken
and
written
without
good
foundation
:
It
a
uidetur
fieri
potest
dici
potest
without
substance
&
strength
of
godlie
confirmation
which
do
knowe
that
to
cleaue
and
stycke
only
to
the
eternall
word
and
testimonie
of
the
veritie
of
God
:
is
the
only
shote
anchor
of
oure
healthe
.
❧
The
second
text
of
the
scripture
wrongfully
taken
and
alleged
.
THey
do
alledge
forthe
of
the
fyrste
boke
of
Moyses
called
the
Genesis
in
the
iiii
.
Cha.
these
wordes
folowing
,
which
the
Lord
dyd
speake
to
Cain
.
Vnder
the
shal
thy
appetite
&
desire
be
,
and
thou
shalt
gouerne
and
rule
it
.
The
whiche
wordes
are
nothing
els
but
a
precept
or
commaundement
,
being
in
the
Hebrue
tonge
the
presente
time
,
as
to
the
pertayneth
the
desyre
therof
,
Otherwise
the
Lord
hadde
not
prophesied
that
thinge
which
was
true
For
Cain
had
not
his
own
wyl
in
subiection
&
at
his
commaundemente
.
But
contrarywise
he
did
follow
&
obey
his
owne
wyl
&
desyre
to
his
own
destruction
.
He
myght
not
chuse
but
folowe
that
lewde
desire
&
appetite
bicause
he
did
lacke
the
spirite
of
the
Lord
.
Therfore
it
is
a
precept
and
commaundemente
commaundyng
Cain
to
forsake
&
not
to
obey
&
folow
the
desyres
of
the
flesh
,
whych
thing
to
hym
was
so
vnpossible
as
all
other
commaundementes
to
be
kept
without
the
spirit
of
God
.
Wherfore
this
text
doth
no
more
make
,
for
the
profe
&
confirmation
of
the
liberty
of
mans
wil
then
al
other
precepts
&
commaundements
do
.
❧
The
thyrde
texte
.
THine
eares
haue
hearde
the
preparyng
of
theyr
hertes
.
And
also
it
is
written
in
the
Pro.
the
.xvi.
Chap.
Psalm.
ix
.
Prou.
xvi
.
A
man
may
wel
purpose
a
thing
in
his
herte
,
but
the
answer
of
the
tonge
cometh
of
the
Lord
.
The
fyrst
text
you
must
vnderstand
after
this
maner
.
O
Lorde
thine
eare
hathe
harde
.
&c.
that
is
to
say
,
to
thine
eare
the
preparation
of
their
herte
is
acceptable
,
I
saye
of
them
which
are
pore
,
of
whom
the
Psal.
speketh
.
The
whiche
pore
men
are
not
to
be
taken
in
this
place
for
those
,
whiche
do
axe
the
almes
&
charitie
of
other
men
,
but
for
such
men
as
do
gyue
them selues
altogyther
to
Christ
whiche
haue
renounced
the
affection
&
loue
of
al
their
substaunce
&
riches
for
Christes
sake
,
beinge
in
a
redines
to
sel
,
&
geue
awaye
al
that
they
haue
to
the
setting
forth
of
the
word
of
God
&
to
the
succoring
of
their
neyghbours
necessitie
if
nede
shold
require
.
These
men
do
alwaies
say
,
my
hert
is
ready
Lorde
,
my
herte
is
ready
,
by
whom
they
are
euery
daie
made
more
apt
&
readye
then
they
were
before
.
Thys
is
the
preparation
whyche
is
only
acceptable
to
God
,
it
is
not
the
endeuour
or
begynnynge
of
oure
owne
wyll
as
the
defenders
of
frewyll
do
cal
it
.
For
they
do
thinke
that
by
these
endeuours
and
begynnynges
they
may
prepare
and
make
them selues
apt
to
receyue
the
grace
of
the
Lord
,
The
which
can
neuer
be
.
For
thorowe
Christe
onely
to
them
whyche
do
beleue
in
hym
is
hys
grace
geuen
,
not
for
our
own
preparing
or
workes
.
As
towchyng
the
Prophetes
&
ministers
of
the
word
of
god
&
of
those
whose
office
is
to
expound
and
declare
to
the
people
the
word
of
God
:
maye
not
thynke
that
they
shoulde
neglecte
and
not
regarde
to
prepare
theym selues
to
the
doinge
of
theyr
office
,
that
is
to
saye
,
to
studie
to
ponder
,
and
waye
with
them selues
,
to
premeditate
what
they
wyll
saye
and
declare
.
It
is
a
thyng
to
be
done
:
and
yet
they
maye
not
ascribe
any
thynge
thereof
to
theyr
owne
studyes
,
diligence
and
preparation
hauing
and
putting
theyr
trust
and
confidence
in
their
own
dedes
and
laboures
:
but
onely
in
the
Lorde
.
For
we
do
knowe
that
though
a
man
do
speake
and
preach
neuer
so
well
preparynge
him selfe
with
all
diligence
that
maye
be
,
yet
he
can
pronounce
nothynge
well
,
and
to
the
edifiynge
of
the
audience
:
excepte
the
Lorde
with
his
spirit
doth
gouerne
his
tonge
.
The
whiche
thyng
is
proper
only
to
the
Lord.
The
lorde
must
gouerne
the
tonge
of
the
prechar
if
he
shall
edifie
.
It
is
also
conueniente
and
meete
that
a
man
do
premeditate
and
thinke
with
him selfe
before
what
he
wyll
declare
wyth
a
full
truste
and
confidence
in
the
Lorde
:
and
not
in
his
owne
worcke
laboure
or
payne
.
The
fourthe
texte
.
IN
the
fyfthe
boke
of
Moyses
called
the
Deuteronomie
,
Deut.
xxx
.
and
xxx
.
chap.
it
is
wrytten
.
This
commaundemente
which
I
do
commaund
the
thys
daye
is
not
aboue
the
,
nor
seperated
frome
the
,
nor
farre
from
the.
It
is
not
in
heauen
that
thou
shouldest
complayne
and
saye
:
what
man
shall
ascende
vp
to
heauen
,
and
fetch
to
vs
the
commaundement
that
we
maye
heare
it
&
do
it
.
It
is
not
beyond
the
sea
that
thou
shouldest
say
,
who
shall
go
ouer
the
sea
for
vs
and
fet
it
vs
that
we
may
heare
it
and
do
it
.
It
is
hard
by
the
,
yea
,
it
is
in
thy
mouth
&
hert
that
thou
maist
do
it
.
The
defylers
of
the
ryghte
iustice
,
whiche
we
haue
by
Christe
,
the
patrones
of
free
wyll
do
make
exposition
of
thys
place
as
foloweth
.
It
is
not
aboue
the
,
that
is
to
saye
aboue
thy
strength
so
that
thou
mayst
obserue
it
with
thy
owne
strength
&
power
.
Agaynste
whom
Paule
speaketh
,
whiche
is
more
to
be
beleued
then
they
:
writing
to
the
Roma
.
the
.x.
Chapter
.
The
iustice
whyche
is
of
fayeth
speaketh
thus
.
Say
not
in
thine
herte
who
shall
ascende
to
heauen
,
that
is
to
plucke
Christe
downe
frome
aboue
to
make
vs
partakers
of
iustice
,
and
of
the
grace
of
God
.
Or
who
shall
go
downe
into
the
depnesse
,
that
is
to
call
and
to
reuoke
agayne
Christe
from
death
,
that
we
myght
be
iustified
by
hym
.
But
what
sayeth
he
,
the
worde
is
nyghe
to
the
,
not
far
of
,
in
thy
mouth
,
and
in
thy
hert
,
Confession
Belefe
.
that
is
the
worde
of
fayth
which
we
do
preache
.
Trulye
if
thou
doeste
confesse
wyth
thy
mouthe
the
Lorde
Iesus
Christe
&
beleuest
in
thy
herte
,
that
God
hathe
raysed
him
vp
from
death
,
thou
shalt
be
saued
.
For
by
the
beliefe
of
the
herte
cometh
our
iustice
and
by
the
confession
of
our
mouth
,
This
is
not
auricular
confession
.
Esai
.
xxviii
.
we
do
obtayne
oure
saluation
.
The
scripture
sayeth
in
Esaie
the
.xxviii.
Chapter
.
All
men
whyche
do
put
theyr
confidence
in
hym
,
shall
not
be
confounded
.
Beholde
howe
openlye
the
Apostle
doeth
teach
that
thys
texte
of
the
scripture
is
not
to
be
taken
and
vnderstande
of
the
strengthe
and
worckes
of
man
,
What
is
to
do
the
commaundementes
but
of
a
pure
faieth
on
and
in
Christe
,
&
in
the
professynge
of
the
trueth
and
veritie
of
the
Lorde
.
For
the
wordes
of
the
commaundementes
of
the
Lorde
are
nigh
at
hande
,
in
our
herte
and
mouth
to
do
them
that
is
to
saye
to
beleue
&
to
professe
Christe
For
the
fulfillynge
and
ende
of
the
lawe
is
Christe
,
as
to
the
Rom.
x.
By
whome
onelye
the
lawe
is
fullfilled
in
vs
.
The
lawe
doeth
require
of
vs
those
thynges
whyche
to
fleshe
and
bloud
are
vnpossible
.
And
for
that
cause
sin
is
multiplied
&
increased
aboue
al
measure
the
concupiscens
,
Rom.
x.
The
requeste
of
the
lawe
,
are
vnpossible
.
strynynge
and
struglynge
agaynste
the
lawe
,
yea
although
we
do
seme
outwardely
to
kepe
and
fulfyll
the
lawe
.
For
verely
the
lawe
doeth
commaunde
and
require
a
perfecte
iustice
and
ryghtuousnes
at
oure
handes
,
whyche
iustice
neyther
the
lawe
can
geue
,
nor
no
man
of
hym selfe
eyther
hath
or
can
perfourme
.
But
wher
a
pure
fayeth
in
Christe
is
,
there
Christe
is
in
them
which
do
beleue
,
a
whole
iustice
,
Christe
is
our
perfecte
iustice
.
sanctification
,
and
redemption
.
Hereby
maye
you
perceyue
that
the
wordes
of
the
fyrste
boke
of
Moyses
called
the
Deutero
are
cleane
contrarye
to
free
wyll
,
and
makynge
nothynge
at
all
for
theyr
purpose
.
❧
The
.v
▪
texte
.
IT
is
wrytten
in
Mathew
the
.xxiii.
and
Luke
the
.xiii.
Chap.
Hierusalem
,
Math.
xxiii
.
Luke
.
xiii
.
Hierusalem
whyche
killeste
the
Propheres
,
and
stoneste
theim
whyche
are
sente
vnto
the.
Howe
often
woulde
I
haue
gathered
togyther
thy
chyldrene
,
as
the
hen
doeth
hir
chickens
and
thou
wouldest
not
.
Beholde
saye
they
,
Christ
sayth
.
I
woulde
&
thou
woldest
not
.
Hereby
do
they
gather
that
the
wyll
of
man
is
free
,
the
Lorde
shoulde
do
wronge
els
(
saie
they
)
to
threaten
and
punishe
them
if
they
myghte
not
haue
chosen
whether
they
woulde
haue
bene
gathered
togither
yea
or
naye
.
Thus
and
after
lyke
maner
of
fashion
doeth
the
wycked
and
miserable
fleshe
presume
to
iudge
of
the
most
ryghtwyse
&
iuste
iudgement
of
god
,
whych
is
far
from
this
matter
,
as
Iohn
the
.x.
Chapt.
You
do
not
beleue
me
because
you
are
not
of
my
shepe
,
that
is
to
saye
,
of
my
electe
people
whyche
onelye
are
the
very
shepe
of
Christe
,
whom
no
man
can
take
forth
of
hys
hand
.
Thou
man
which
arte
nothinge
els
but
corruption
&
wormes
meate
,
what
art
thou
that
wilt
reason
against
the
Lord
.
Be
thou
afraied
rather
&
maruaile
wyth
al
lowlines
&
mekenes
of
the
profound
and
impenetrable
depenes
of
hys
iudgement
Learne
how
thou
must
take
these
wordes
of
Christ
rehearsed
out
of
Mathew
and
Luke
.
I
would
(
sayth
Christ
)
and
thou
which
arte
the
carnal
sinagog
,
wouldest
not
.
Wherfore
wouldest
thou
not
?
For
thou
arte
not
of
my
shepe
and
electe
chosen
people
.
Thou
haste
not
my
spirite
without
the
which
thou
canst
not
fynde
in
thy
herte
to
be
agreable
to
my
commaundementes
,
nor
yet
do
anye
thynge
els
that
should
be
pleasant
before
me
.
Al
the
desyres
of
the
fleshe
,
that
is
to
saye
,
of
a
man
wythoute
my
spirite
,
do
fyghte
and
striue
agaynst
me
,
bicause
he
is
a
liar
,
as
witnesseth
the
Psalm
.
C
.xv.
Therfore
by
those
wordes
Christe
did
meane
,
not
for
to
shewe
that
it
was
in
theyr
fre
choyse
to
do
otherwise
than
they
did
.
But
to
declare
to
them
how
much
he
dyd
hate
and
abhore
al
the
desyres
of
the
fleshe
,
whyche
laboureth
continuallye
to
do
those
thynges
whyche
are
contrarye
to
my
wyll
whych
is
all
Godlines
and
vertue
.
¶
The
syxt
profe
.
TO
make
for
theyr
purpose
they
do
brynge
forth
Mathew
sayinge
.
If
thou
wylte
enter
into
lyfe
kepe
the
commaundementes
.
If
thou
wilte
be
perfecte
.
&c.
And
Luke
.
If
any
man
wyll
come
after
we
.
&
cetera
.
He
that
wyll
saue
and
kepe
hys
lyfe
shall
lose
it
.
And
all
other
places
of
boeth
the
Testamentes
,
where
as
anye
thinge
is
spoken
conditionally
:
they
do
brynge
for
the
confirmation
of
fre
wyll
.
As
thys
.
If
you
wyll
.
If
you
wyll
not
.
If
you
wyll
heare
.
If
you
wyll
not
heare
.
If
you
do
seke
.
If
you
do
turne
.
If
you
do
seperate
.
If
he
do
.
If
he
turne
awaye
.
In
all
the
whych
places
they
do
erre
bicause
they
do
not
marke
what
the
spirit
did
meane
in
those
textes
.
For
to
perfourme
those
thinges
it
is
geuen
of
the
spirit
,
wherfore
it
must
be
vnderstande
after
thys
fashion
.
If
thou
wylte
do
thys
or
that
with
all
thy
herte
,
and
thorowe
my
spirite
,
then
shalt
thou
obteyne
thys
or
that
.
If
you
do
otherwyse
,
beynge
faste
bounde
wyth
the
spirite
of
fornication
,
you
shall
peryshe
.
❧
The
.vii.
profe
.
TO
proue
the
libertie
of
mans
will
they
do
obiect
the
promises
,
the
commaundementes
,
the
threateninges
,
and
rebukynges
of
the
Lorde
,
saying
that
al
this
had
not
bene
worth
a
straw
.
Yea
and
foleishly
written
,
if
so
be
there
were
no
libertie
and
fredome
of
oure
wyll
.
We
answere
and
saye
that
the
sens
&
vnderstandynge
of
al
these
places
doth
hereof
depende
that
the
spirite
of
God
shoulde
be
knowen
seuerall
and
distinke
frome
that
other
spirite
,
&
that
we
shoulde
acknowledge
and
confesse
,
that
God
wylleth
hys
lawe
to
be
kepte
and
obserued
,
not
by
oure
deceyuable
spirite
of
fornication
,
and
fleshly
carnall
knowledge
,
but
by
hys
mooste
holye
spirite
onely
.
He
promiseth
to
them
greate
rewardes
whyche
do
kepe
hys
lawe
by
hys
spirite
.
Lykewyse
he
doeth
threaten
and
condemne
those
whyche
do
breake
hys
lawe
by
the
spirite
of
fornication
and
of
the
fleshe
.
❧
The
.viii.
profe
.
THey
do
laye
againe
that
often
times
in
the
scripture
rewardes
are
promised
to
the
fayethfull
seruauntes
of
God
,
thynkynge
that
there
can
be
no
rewarde
but
wher
as
is
merit
and
deseruinge
,
and
on
that
other
syde
there
can
be
no
merite
or
deseruynge
where
as
is
not
a
fre
wyll
.
Trulye
there
muste
nedes
be
merite
where
a
fre
wyll
proceadeth
or
doth
go
before
.
But
there
is
no
merite
in
vs
,
Whether
man
do
merit
ye
or
naye
bicause
we
are
bounde
of
oure selues
.
Therfore
all
our
merites
are
the
merites
of
Christ
onely
,
whych
alone
and
none
other
is
fre
and
with
out
all
bondage
.
Psalm.
lxxxvii
.
But
as
to
the
vocable
of
rewarde
,
Rewarde
wee
muste
marcke
and
note
,
that
the
rewarde
of
the
electe
and
chosen
is
called
therefore
a
rewarde
,
bycause
that
Christe
hathe
merited
and
deserued
that
reward
in
vs
,
and
bicause
it
is
promised
of
God
to
hym
whyche
beleueth
in
Christe
.
Thus
muste
the
wordes
of
the
Geneses
in
the
.xv.
Chapter
,
be
vnderstand
and
taken
whych
are
these
.
I
am
thy
reward
thy
great
rewarde
.
What
was
Abraham
his
rewarde
for
his
belefe
.
Bicause
that
Abraham
dyd
stedfastli
beleue
in
the
promise
of
the
sede
(
which
is
Christe
)
he
receyued
hys
rewarde
.
What
rewarde
?
God
hym selfe
which
is
the
verye
rewarde
of
al
them
whych
do
beleue
,
as
the
Lorde
in
hys
euerlasteynge
beynge
hathe
sworne
decreed
&
ordeyned
.
Lykewyse
are
the
wordes
of
Christe
wrytten
in
Mathew
to
be
taken
sayinge
.
Reioyce
you
,
for
youre
reward
is
plentifull
in
heauen
.
Which
is
as
much
to
saye
,
as
.
That
thing
whiche
I
haue
deserued
for
them
whych
do
beleue
in
me
,
&
is
promised
of
God
for
their
fayth
,
is
muche
aboundaunt
and
greate
.
In
the
wyich
sens
and
vnderstandyng
must
you
take
this
word
(
crowne
)
and
this
word
giftes
or
rewardes
,
as
you
do
reade
in
many
places
of
the
scripture
¶
The
.ix.
text
.
IOhn
the
fyrst
Chap.
He
gaue
them
power
to
be
made
the
children
or
sonnes
of
god
.
That
is
to
say
,
to
them
which
do
beleue
in
hys
name
.
Hereby
do
they
reason
,
if
he
hath
geuen
to
theym
power
to
be
the
sonnes
of
God
,
then
they
are
fre
,
and
not
captiue
or
bonde
.
Herein
they
do
not
conclude
well
.
For
thys
texte
doeth
declare
rather
that
man
is
captiue
and
bond
then
the
contrary
,
whiche
texte
beynge
opened
is
as
muche
to
saye
,
as
thys
.
So
manye
as
haue
receyued
the
faith
of
Christe
beleuynge
in
hys
name
,
at
that
time
that
they
beleued
,
they
receyued
power
to
be
made
the
sonnes
of
God
.
Or
rather
,
they
were
then
made
the
sonnes
of
god
.
For
as
sone
as
a
manne
beleueth
,
straight
waye
he
is
made
the
sonne
of
God
,
so
that
when
they
do
beleue
,
they
do
receyue
the
said
power
to
be
therbi
without
delaie
made
etc.
Then
is
the
spirite
of
fornication
,
and
all
vncleannes
crucified
in
theym
and
bounde
,
that
he
shall
not
playe
the
tyrante
anye
more
nor
presume
to
rule
in
the
herte
of
manne
,
where
the
spirite
of
God
oughte
to
be
ruler
and
gouernour
.
The
fayethfull
manne
is
deliuered
from
the
wycked
and
deceyuable
spirite
and
the
sens
of
the
fleshe
,
wherto
he
was
before
subiecte
and
bonde
,
and
nowe
is
gone
to
serue
and
folowe
the
commaundemente
of
the
spirite
of
God
whyche
hath
bounde
man
with
the
swete
and
pleasaunte
bondes
of
charitie
.
Thys
text
therfore
of
Iohn
doth
make
full
littel
for
theyr
purpose
to
confyrme
and
stablyshe
that
thing
whyche
they
do
go
aboute
.
❧
The
.x
profe
.
THe
Lorde
demaunded
thys
questian
of
hys
Apostles
sayinge
.
Wyll
ye
also
depart
and
go
from
me
.
By
the
which
wordes
they
do
reason
,
that
it
had
bene
a
uery
foleish
demaund
of
Christe
,
if
they
were
not
at
libertie
and
at
choise
,
whether
they
woulde
go
frome
hym
or
byde
and
styke
by
hym
styll
.
I
answere
,
that
God
had
bound
them
with
hys
spirite
,
and
therefore
they
coulde
not
go
from
hym
,
but
rather
sayed
.
Lorde
to
whom
shoulde
we
go
?
Thou
haste
the
wordes
of
eternall
lyfe
.
There
were
other
whyche
beynge
also
bounde
with
the
euyll
spirite
that
wroughte
in
theym
,
sayed
.
These
are
verye
hard
wordes
:
what
man
can
heare
him
?
So
at
the
laste
they
dyd
forsake
hym
.
I
doubte
not
but
that
Christ
did
demaund
this
questian
of
them
,
whether
they
would
depart
.
&c.
Principally
bycause
that
after
it
was
suffitiently
perceiued
what
the
wycked
spirite
had
wrought
in
the
vnfaithful
,
that
men
(
I
saye
)
myghte
perceyue
and
se
what
the
spirite
of
God
had
wroughte
in
the
fayethfull
,
&
that
it
shoulde
be
putte
in
writyng
to
the
instruction
and
learnynge
of
other
men
in
tyme
to
come
.
Thys
texte
maketh
little
or
nothinge
for
theyr
libertie
,
by
the
whyche
texte
it
is
made
open
how
these
.ii.
spirites
do
alwaies
worcke
contrary
thynges
,
one
to
the
other
in
the
fayethfull
,
and
in
the
vnfayethfull
.
❧
The
.xi.
texte
.
HE
shall
render
and
geue
to
euerye
man
after
hys
worcke
.
Psalm.
lxi
.
Whereby
they
wyl
confyrme
&
stablishe
,
not
onelye
the
fredome
of
mans
wyll
but
also
the
iustice
of
workes
,
which
is
light
to
be
answered
.
Eyther
our
worckes
be
of
oure
owne
naughtye
and
deceyuable
spirite
and
then
they
are
wycked
and
damnable
worckes
,
or
els
they
be
of
the
spirite
of
God
and
not
of
oure
fleshlye
and
carnal
spirite
,
wher
fore
they
are
good
worckes
,
beinge
vnpossible
to
be
any
otherwyse
.
You
se
that
by
this
texte
they
do
proue
nothynge
lesse
then
that
which
they
do
purpose
&
pretend
.
The
whych
wordes
do
declare
nothing
els
then
that
the
Lorde
doeth
geue
euerlastynge
lyfe
to
them
whyche
haue
the
worckes
of
fayeth
,
and
of
the
spirit
of
God
,
and
those
whych
haue
the
worckes
of
fleshe
he
rewardeth
with
euerlastynge
paines
and
punishment
.
❧
The
.xii.
profe
.
IT
is
wrytten
the
.i.
Epistle
and
syxt
cha.
to
Timothe
.
Fayght
a
good
fayght
.
Laboure
as
a
good
souldiour
of
Iesu
christ
,
the
seconde
Epistle
to
Timothe
.ii.
Cha.
To
hym
that
ouercommeth
I
wyll
geue
.
&c.
Reuelation
of
Iohn
the
seconde
&
thyrd
.
Chapt.
We
saye
that
thys
fayght
againste
wyckednes
,
and
thys
laboure
in
the
war
of
the
Lorde
,
and
thys
Victorye
canne
not
be
but
by
the
spirite
of
God
.
Ergo
,
not
by
our
owne
wyll
and
industrye
.
Then
canne
not
thys
libertie
be
proued
and
stablished
by
thys
texte
of
the
scripture
.
¶
The
threttenth
text
,
IN
the
seconde
Epistle
and
fyrste
Chap.
of
Peter
.
Bryngynge
al
diligence
se
that
you
do
minister
in
your
fayth
vertue
.
&c.
Wherfore
brethren
rather
endeuour
your selues
to
make
stronge
and
affirme
youre
vocation
and
election
,
If
you
do
thys
you
shall
neuer
fal
.
By
thys
place
they
do
proue
that
Peter
would
our
industrie
and
diligence
should
worcke
with
the
spirit
.
If
they
do
vnderstand
by
this
industrie
&
diligence
,
that
diligence
,
whyche
the
spirite
of
God
worcketh
in
vs
:
then
they
do
make
a
good
exposition
.
For
of
hys
greate
goodnes
he
calleth
those
dedes
our
dedes
,
whyche
he
worketh
in
vs
.
The
which
spirite
of
him
doeth
worcke
and
draw
our
wil
,
making
it
obedient
&
agreable
to
the
commaundementes
of
the
Lord
.
The
wil
of
vs
beynge
so
drawen
cannot
chuse
but
run
straight
way
after
the
Lorde
,
not
of
it selfe
,
that
is
to
say
,
of
mans
wil
,
but
by
the
wil
of
God
.
If
they
do
hold
opinion
that
this
place
is
to
be
vnderstand
of
our
propre
industrye
or
natural
inclanation
&
motion
(
as
though
a
man
of
him selfe
might
worke
any
thing
at
al
or
be
coadiutor
with
god
)
it
is
boeth
a
wicked
&
also
a
pernitiouse
opinion
.
For
of
hym selfe
man
is
altogither
flesh
,
&
therfore
he
can
not
rise
vp
to
those
thinges
which
are
of
the
spirite
of
god
,
wherefore
these
textes
whiche
are
rehearsed
for
frewyl
in
this
place
muste
be
thus
taken
&
vnderstand
.
You
brethren
beynge
adourned
and
decked
with
the
spirite
of
God
,
by
God
made
partakers
of
hys
veritye
in
that
fayeth
whyche
you
receyued
of
the
Lorde
,
minister
wyth
al
diligence
and
vertue
.
&c.
And
endeuoure
to
make
your
vocation
and
election
stable
and
fyrme
,
that
is
to
saye
,
do
all
that
you
maye
to
declare
wyth
good
worckes
,
that
youre
vocation
&
election
is
substanciall
&
stronge
.
¶
The
.xiiii.
texte
.
OVt
of
the
thyrtye
Chapter
.
of
the
fyfte
boke
of
Moyses
they
do
obiecte
,
Wher
as
the
Lorde
had
laied
before
Israell
,
good
&
bad
,
life
and
death
.
It
was
sayd
,
Electe
and
chuse
to
you
lyfe
.
&
cete
.
Whyche
wordes
they
do
thynke
verye
slender
and
of
small
effecte
,
if
mannes
wyl
were
not
fre
.
We
haue
oft
tymes
saied
,
that
the
lawe
doth
require
of
vs
thinges
vnpossible
to
be
done
for
oure
owne
strengthe
,
whyche
the
spirite
of
God
doeth
make
possible
.
For
Christe
is
the
fulfillynge
and
perfectnes
of
the
lawe
.
Therefore
lyke
as
it
is
vnpossible
to
obserue
and
kepe
the
commaundementes
wythoute
the
spirite
of
God
:
so
is
it
impossible
for
vs
,
to
chuse
life
with
out
the
spirit
of
god
.
For
we
can
not
chuse
life
except
the
spirit
of
perfecte
libertie
were
in
vs
,
that
is
to
saye
of
Christe
,
and
where
as
often
tymes
wee
do
offende
and
cleane
to
the
euyll
,
oure
election
whereby
we
be
elected
of
God
,
is
not
the
cause
thereof
,
but
the
workynge
of
our
captyue
and
bond
nature
.
❧
To
diuers
obiections
whyche
are
obiected
and
layed
for
the
defence
of
free
wil
,
we
haue
answered
somthing
briefly
,
but
so
:
that
hereby
anye
man
maye
dissolue
and
put
a
syde
all
maner
of
obiections
,
whiche
for
this
matter
the
defenders
of
frewyll
can
deuise
.
Therefore
with
fewe
wordes
we
wil
conclud
al
the
whole
matter
&
so
procede
further
.
¶
The
fyrste
conclution
.
OVr
opinion
and
certayne
beliefe
is
that
the
wyll
of
man
is
captiue
and
bonde
,
and
that
of
it selfe
it
can
do
thynge
that
is
good
or
pertaynynge
to
eternall
felicitie
.
The
choyse
and
election
to
do
thys
or
that
is
the
worcke
and
dede
of
the
wyl
and
of
the
vnderstandynge
.
That
the
wyll
of
man
is
captiue
,
it
commeth
by
the
spirite
of
fornication
,
that
is
of
the
naturall
sens
and
knowledge
of
synne
or
concupiscence
,
for
as
muche
as
the
deceytful
spirite
doeth
reynge
in
the
hert
.
And
then
the
wyll
can
not
be
obediente
to
the
worde
of
the
Lord
,
but
in
hypocrisie
&
lies
,
after
a
deceiuable
maner
,
fayre
without
and
foule
wythin
.
For
the
wordes
of
the
veritie
can
not
be
pleasaunte
to
it
,
wherefore
it
is
alwaie
contrary
and
repugnaunte
to
them
.
By
the
commynge
of
the
spirite
of
the
Lorde
and
by
fayeth
manne
is
deliuered
and
made
fre
from
the
spirite
of
fornication
,
from
the
whiche
euyll
spirite
by
no
mans
craft
or
wysdome
he
can
be
losed
and
set
at
libertie
.
Then
the
spirite
of
God
reygneth
in
the
herte
of
the
fayethfull
bringynge
the
spirite
of
fornication
euery
daye
in
subiection
more
and
more
makynge
it
bond
and
captiue
and
crucifiynge
it
.
Then
doeth
the
spirite
of
God
worcke
in
man
hys
knoweledge
and
vnderstandynge
causyng
hym
to
know
God
and
hys
veritie
of
hym selfe
vnable
to
either
of
them
.
It
worketh
also
the
wyll
of
man
whyche
is
bonde
of
it selfe
,
makynge
it
to
wyll
the
thynge
whyche
God
wylleth
and
to
be
content
wyth
hys
swete
wordes
.
Then
,
man
doeth
wyl
that
thyng
whiche
God
wylleth
,
not
of
hys
owne
vertue
,
but
by
the
vertue
and
power
of
God
him selfe
And
is
set
at
libertie
,
and
made
fre
frome
all
traditions
and
inuentions
of
men
,
to
captyue
and
make
hym selfe
bonde
altogyther
,
to
the
obedience
and
seruice
of
God
and
his
veritye
.
And
so
he
is
made
fre
from
the
captiuitie
and
bondage
of
perdition
,
and
doth
go
into
the
bondage
and
libertie
of
the
chyldrene
of
God
.
Then
he
serueth
the
Lord
most
frely
and
fayethfully
,
he
runnneth
forwarde
,
the
spirite
of
God
,
workynge
that
same
Alacritie
and
redines
in
hym
.
All
the
preceptes
,
threatenynges
,
promises
,
rebukynges
,
and
praysinges
of
the
saintes
,
and
the
cursses
of
the
wycked
,
do
declare
howe
much
God
doeth
loue
the
holye
spirite
,
and
howe
he
doeth
rule
the
spirite
of
fornication
.
The
wyll
of
the
beleuer
doeth
worcke
,
wyth
the
spirite
,
worckynge
in
hym
not
of
hys
owne
strengthe
and
vertue
,
but
by
the
strength
and
vertue
of
the
spirite
.
God
doeth
harden
,
he
doeth
waken
and
styrre
vp
,
he
doeth
also
excecate
and
make
blynde
,
and
whom
so
euer
he
hath
thus
determined
and
iudged
for
to
be
,
that
same
man
must
nedes
go
forth
of
the
waie
of
God
.
Yet
do
I
not
therfore
conclude
that
God
is
vniuste
,
nor
that
he
worketh
any
iniquitie
.
In
thys
matter
mans
sens
and
iudgmente
is
dimme
,
and
manye
there
be
whyche
do
searche
these
thynges
not
wythoute
greate
peryll
of
fallynge
into
heresie
.
Whither
thou
wilt
make
ought
or
nought
of
free
wyll
,
yet
this
questian
of
the
mercye
and
iustice
of
God
is
insoluble
,
for
it
is
so
profound
and
depe
,
that
it
can
not
be
thorowlie
persed
and
attayned
vnto
.
God
hath
no
nede
of
our
leasynges
or
lies
that
a
manne
shoulde
thynke
it
to
be
lawefull
for
hym
to
deuise
and
inuent
a
frewyll
agaynste
the
manifeste
and
open
textes
of
the
scriptures
thynkynge
thereby
to
come
the
soner
to
the
perfecte
knoweledge
of
the
questian
concernynge
the
iustice
and
ryghtuousenesse
of
God
,
whych
he
shal
neuer
come
to
so
longe
as
he
lyueth
.
Those
whiche
mayntayne
free
wyll
,
do
speake
directly
contrarye
to
the
marrke
and
ende
of
the
lawe
affirmynge
that
a
man
can
so
guide
hym selfe
that
he
canne
of
hym selfe
kepe
the
lawe
,
or
that
he
can
any
thynge
begyn
of
hym selfe
towarde
it
when
he
can
do
nothynge
lesse
.
The
schope
and
principall
parte
of
the
spirite
,
bicause
the
whole
lawe
is
spirituall
,
and
therfore
may
none
otherwyse
be
kepte
then
by
the
onely
spirite
God
.
Those
same
frewill
makers
do
attribute
and
geue
to
fleshe
and
bloude
that
thynge
whych
is
propre
onely
to
the
spirite
of
God
that
is
to
saye
,
to
wyll
any
goodnes
,
whiche
fleshe
and
bloude
can
do
nothinge
but
stray
from
God
in
fornication
&
whordome
.
But
these
men
(
whyche
are
instructed
&
taught
by
the
testimonies
of
God
)
do
saye
that
the
wyll
of
man
is
captiue
and
bonde
,
and
that
of
it selfe
it
canne
do
nothynge
lesse
then
kepe
the
lawe
of
God
wherein
they
do
saye
truely
bycause
they
speake
not
againste
the
marke
and
chefe
parte
of
the
lawe
,
which
is
the
spirit
.
These
men
doe
gyue
to
man
in
dede
that
thynge
which
is
his
properlie
that
he
is
the
bondeman
of
synne
that
is
to
saye
of
concupiscence
except
he
be
made
fre
of
god
They
do
geue
vnto
the
holye
Goste
that
whyche
is
due
to
the
holye
Gooste
,
that
is
to
say
,
boeth
to
thynke
,
to
wyll
,
&
perfourme
that
thynge
whyche
is
good
,
and
so
they
do
geue
to
God
,
not
vnto
man
all
vertu
,
power
and
glorye
.
The
founders
of
free
wyll
are
the
founders
of
merites
and
of
the
iustice
of
worckes
as
they
call
it
.
Those
men
whyche
do
stablishe
mannes
merites
,
and
the
iustice
of
worckes
,
do
deny
and
treade
vnder
the
fote
the
iustice
and
merites
of
Christe
.
Christ
only
&
not
our
filthy
iustice
&
own
rightuousnes
hath
merited
to
vs
the
fauour
and
grace
of
God
and
eternall
iustice
.
The
confirmation
of
our
captiuitie
and
bond
wyll
is
the
confirmation
of
the
merites
of
Christ
,
and
of
the
iustice
of
God
,
by
him
,
beynge
the
contempt
of
the
vnworthy
rightuousenes
of
our
worckes
.
I
do
not
deny
that
a
man
shoulde
do
good
workes
bicause
it
is
neadful
that
a
faythfull
man
should
be
alway
wel
doyng
,
and
neuer
to
be
idle
that
he
maye
declare
and
testifie
hys
fayeth
by
his
worckes
.
For
a
true
faith
is
neuer
idle
,
but
spreadeth
abrode
in
good
worckes
,
whyche
are
the
testimonies
&
wytnes
of
our
fayeth
.
But
I
saye
that
a
faythful
man
doth
not
truste
nor
geue
confidence
to
hys
worckes
&
therfore
not
to
him self
nor
to
hys
own
wil.
The
patrons
and
defenders
of
frewil
can
not
receiue
and
take
the
worde
of
God
simply
,
ryghtlye
and
in
hys
kynde
,
for
the
free
wyll
of
manne
and
the
worde
of
God
are
contrarye
.
He
that
defendeth
the
contrarye
muste
neades
vnderstande
the
scriptures
as
they
ought
to
be
.
For
in
thys
defēct
he
swarueth
not
from
the
worde
of
God
.
No
manne
can
saye
in
the
spirite
of
God
that
the
wyll
of
man
is
fre
.
No
manne
can
wyth
a
pure
herte
thynke
that
the
wyll
of
man
is
bonde
,
but
in
the
holy
spirite
whyche
speaketh
in
hym
and
worketh
a
Godlie
loue
and
desyre
of
the
knowledge
of
the
veritie
of
Gods
worde
,
rather
then
curiouse
reasoninge
.
For
he
whych
is
of
that
opinion
that
the
wyll
of
man
is
fre
,
doeth
so
much
minishe
&
plucke
from
the
mercy
and
merites
of
Christ
,
as
he
doeth
permit
and
geue
to
the
strength
of
mans
wyl
whych
is
contrary
to
the
holye
spirite
.
He
that
is
of
the
contrarye
opinion
doeth
geue
nothynge
to
the
strengthe
and
wyll
of
man
,
but
altogyther
to
the
mercye
of
God
and
gratiouse
fauoure
of
Christe
,
whych
fauour
and
mercye
thorowe
Christe
,
in
whom
they
do
beleue
,
the
fayethfull
do
obtayne
.
And
in
so
doynge
they
do
confesse
the
Lorde
Iesu
Christe
as
they
oughte
to
do
geuynge
to
hym
onely
the
prayse
of
our
iustification
and
redemption
,
whiche
thynge
they
can
not
do
but
in
the
holye
Goste
.
The
summe
and
finall
conclution
of
this
matter
is
,
that
the
defence
of
fre
wyll
is
the
begynnynge
the
role
and
fundation
of
peruers
sectes
of
men
of
all
impietie
and
wyckednes
,
of
all
hypocrisie
,
and
counterfayted
holines
of
al
abhomination
&
the
very
stablishinge
of
Antechrist
hys
sinagoge
.
The
contrarye
opinion
is
the
well
and
fountayne
of
all
vertue
,
of
iustice
and
ryghtuousnes
,
of
grace
and
fauoure
thorow
Christ
onelie
,
and
the
kepe
of
knowledge
of
all
Godlye
and
holsome
doctrin
.
Wherin
the
Lorde
continue
vs
to
his
onely
glory
&
praise
for
euer
.