CERTAINE
SERMONS
,
PREACHED
BY
THAT
Reuerend
and
Iudicious
Diuine
Master
THOMAS
NEWHOVSE
,
late
Preacher
of
Gods
word
in
the
Citie
of
Norwich
.
AND
NOW
SET
FOORTH
for
the
vse
and
benefit
of
Gods
people
,
by
ROBERT
GALLARD
Master
of
Arts
,
and
Minister
in
the
same
Citie
.
ECCLESIAST.
12.11
.
The
words
of
the
wise
are
as
goads
and
nailes
fastned
by
the
Masters
of
the
assemblies
,
which
are
giuen
from
one
shepheard
.
AT
LONDON
Imprinted
by
Felix
Kingston
,
for
Edmund
Weauer
and
William
Welby
.
1614.
TO
THE
RIGHT
WORSHIPFVLI
.
MAster
GEORGE
COCK
,
Maior
of
that
famous
and
well-gouerned
Citie
of
Norwich
,
together
with
the
Worshipfull
Companie
of
Sherifes
and
Aldermen
his
fellow
brethren
in
the
same
Citie
:
R.
G.
wisheth
all
true
prosperitie
.
RIght
Worshipfull
,
that
speech
of
the
Poet
,
viz.
scribimus
indocti
doctique
,
&c.
was
neuer
so
true
as
now
in
this
our
scribling
age
,
wherein
so
many
are
possessed
with
a
brainsicke
humor
of
being
seene
in
print
.
I
touch
not
any
of
those
(
the
searcher
of
all
hearts
knoweth
)
whose
writings
are
of
good
worth
,
and
vsefull
to
helpe
forward
the
spirituall
building
;
yea
,
Iames
2.17
.
rather
I
much
blesse
that
God
the
father
of
lights
,
whose
spirit
hath
of
late
so
clearely
shined
in
the
workes
of
diuers
,
for
hereby
the
trueth
which
before
(
as
an
vnknowne
treasure
)
lay
hid
is
notably
discouered
,
error
confuted
,
vertue
much
furthered
in
the
hearts
and
liues
of
men
.
But
of
such
onely
I
speake
,
who
being
bigge
with
conceit
of
their
owne
conceits
,
must
needs
vent
and
set
them
a
broach
,
though
neuer
so
froathie
,
and
in
truth
being
ballanced
in
the
scoale
of
a
iudicious
Reader
,
found
altogether
lighter
then
vanitie
it selfe
.
Their
works
I
may
fitly
resemble
to
the
Spiders
web
,
for
though
they
seeme
to
be
spun
with
some
curiositie
,
yet
in
truth
they
be
deuoide
of
all
substance
and
soliditie
:
or
to
the
airie
Meteors
,
for
as
they
very
suddenly
vanish
out
of
sight
,
so
these
(
being
as
it
were
of
an
airie
nature
)
doe
euen
in
the
reading
,
quasi
abire
in
fumum
.
Alas
,
little
is
the
gaine
a
man
gets
by
them
:
with
such
superficiall
and
slightie
stuffe
our
age
so
abounds
,
that
many
complaine
of
a
sacietie
,
yea
of
a
surfit
,
and
therefore
for
my
part
I
wish
that
men
were
more
modest
this
way
,
and
would
keepe
in
their
pennes
from
blotting
so
much
paper
in
vaine
;
most
excellent
is
the
rule
of
Euripides
for
this
purpose
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
either
speake
that
which
is
better
then
silence
,
or
else
keepe
silent
still
.
The
workes
which
here
I
am
bold
,
right
Worshipfull
,
to
publish
to
the
worlds
view
,
are
not
(
as
in
reading
you
shall
see
)
any
vaine
or
idle
discourses
sauouring
of
an
empty
braine
,
but
most
heauenly
and
diuine
truths
,
breathed
forth
by
the
breath
of
an
holy
and
sanctified
heart
:
they
bee
a
few
of
those
sweete
blasts
,
that
were
sounded
forth
in
your
hearing
,
by
that
siluer
sounding
trumpit
:
I
meane
the
learned
lectures
of
that
famous
and
most
iudicious
diuine
Master
Thomas
Newhouse
,
late
Preacher
of
Gods
word
among
you
:
who
(
as
you
know
)
like
a
faithfull
seruant
of
Christ
,
thought
not
his
life
too
precious
to
lay
downe
in
his
Masters
seruice
,
but
willingly
as
it
were
sacrificed
himselfe
to
God
in
his
ministerie
,
and
as
the
candle
,
spent
himselfe
to
giue
you
light
.
When
I
seriouslie
consider
how
compleate
this
holy
man
of
God
was
,
how
fitted
and
furnished
with
diuine
gifts
for
his
heauenly
function
,
I
cannot
(
and
I
thinke
no
more
can
you
)
but
much
bewaile
)
our
grieuous
losse
;
can
a
man
lament
the
losse
of
his
box
full
of
precious
and
costly
iewels
,
or
a
Marchant
the
wracke
of
his
shippe
fraught
with
earthen
treasure
,
then
surely
may
we
much
more
,
the
losse
of
this
box
,
the
wracke
of
this
ship
,
so
filled
and
fraught
with
such
spirituall
and
diuine
riches
?
What
a
masse
of
knowledge
God
stored
vp
in
this
his
earthen
vessell
,
your
thursday
Lecture
in
part
bewrayed
,
wherein
he
did
vsually
vent
so
much
diuinitie
,
as
that
his
learned
brethren
seldome
went
away
(
by
their
owne
confession
)
without
insight
into
some
speciall
things
they
neuer
knew
before
:
and
for
his
excellent
skill
in
Case-diuinitie
,
whereby
he
was
able
to
settle
the
wauering
and
doubting
Conscience
,
I
may
truly
say
of
him
as
Isaiah
doth
of
himselfe
,
[
](A08129-e19490-b)*
*
Isaiah
52.4
.
The
Lord
gaue
him
the
tongue
of
the
learned
to
speake
a
word
in
season
to
him
that
was
weary
.
Againe
for
that
singular
gift
God
gaue
him
in
vnfoulding
and
explaining
most
mysticall
and
infoulded
truthes
,
in
vnloosing
most
intricate
and
knottie
doubtes
(
whereof
there
bee
many
twixt
vs
and
that
Romish
Church
,
as
also
for
his
marueilous
dexteritie
in
selecting
,
contriuing
,
but
especially
in
acute
and
solid
iudging
,
who
euer
almost
did
heare
him
,
but
will
acknowledge
his
excellencie
in
all
these
things
with
admiration
?
And
yet
moreouer
what
a
great
measure
of
sanctifying
grace
,
it
pleased
the
diuine
spirit
(
which
bloweth
where
it
listeth
)
to
beautifie
this
his
instrument
with
,
what
rare
and
excellent
vertues
did
appeare
and
shine
forth
in
the
course
of
his
life
,
it
is
not
(
I
appeale
to
them
that
knew
him
)
an
easie
thing
for
me
to
declare
;
I
haue
much
mused
to
see
how
assiduous
he
was
in
his
painefull
calling
,
how
carefull
alwaies
to
put
men
forward
in
the
way
of
life
,
how
careles
of
the
world
,
not
seeking
the
gaine
thereof
coueteouslie
,
nor
the
glorie
thereof
ambitiouslie
,
a
vertue
in
these
our
times
not
commonly
seene
in
so
great
measure
,
in
men
of
so
great
gifts
and
learning
.
I
neede
not
speake
of
his
meeke
,
lowly
,
courteous
and
affable
carriage
euen
towards
his
inferiours
;
how
wise
and
gracious
he
was
in
his
behauiour
,
how
graue
,
sober
,
amiable
and
louely
in
all
his
demeanour
,
all
such
can
say
that
knew
him
,
and
I
am
sure
that
none
of
you
that
knew
and
entirely
loued
him
can
easily
forget
,
nor
yet
remember
,
without
some
sigh
or
signe
of
sorrow
for
the
losse
of
so
sweet
and
ingenuous
a
friend
.
Thus
out
of
the
abundance
of
my
hearty
affection
towards
this
man
of
God
,
I
thought
it
meete
according
to
that
certain
knowledge
which
I
,
and
many
of
you
yourselues
had
of
him
,
to
record
these
things
which
tract
of
time
would
haue
worne
out
and
buried
vp
in
the
graue
of
obliuion
,
&
hope
no
man
is
so
enutous
as
to
grudge
the
dead
shuld
haue
their
due
.
Bethinking
my selfe
(
Right
Worshipfull
)
what
course
might
bee
taken
to
recouer
the
publique
dammage
which
the
Church
hath
sustained
in
the
death
of
this
worthy
man
,
I
finde
no
way
better
then
the
publishing
of
such
manuscripts
as
hee
left
behind
him
,
among
which
I
commend
these
few
(
as
first
fruits
)
to
your
Worships
patronage
.
The
reasons
of
my
so
doing
be
these
,
I
know
that
his
ministery
(
as
it
was
meet
it
should
)
was
among
many
of
you
much
set
by
,
you
receiued
him
as
an
Angel
of
God
,
esteemed
and
heard
him
as
an
Interpreter
one
of
a
thousand
,
you
loued
and
reuerenced
him
in
his
life
,
and
in
his
death
lamented
much
(
as
cause
you
had
)
your
publique
losse
,
yea
and
still
I
see
how
fresh
his
blessed
name
remaines
among
you
,
pleasant
as
an
oyntment
powred
out
,
sweet
as
a
bundle
of
myrrhe
which
sendeth
forth
most
fragrant
smels
;
vpon
these
,
and
such
like
grounds
I
am
led
to
thinke
,
that
these
his
endeuors
cannot
misse
of
your
courteous
acceptance
and
tuition
,
and
therefore
if
I
so
farre
presume
as
to
shroud
these
orphan
writings
vnder
your
protecting
wing
,
I
hope
you
will
easily
giue
leaue
to
this
my
bold
enterprise
;
wherein
I
haue
but
signified
my
duty
to
your selues
,
and
my
loue
vnfained
to
him
that
is
gone
.
In
these
two
treatises
which
in
speciall
wise
I
present
vnto
your
view
,
you
shall
finde
(
Right
Worshipfull
)
these
two
pointes
very
soundly
and
plainely
handled
;
the
first
is
the
most
wise
,
and
eternall
decree
of
God
,
the
second
is
the
freed
,
and
also
the
vnchangeable
estate
of
Gods
childe
,
both
of
them
matters
of
great
waight
and
moment
,
needfull
to
bee
knowne
in
some
sort
of
all
,
and
no
way
vnworthy
to
be
read
and
vnderstood
of
the
most
worthie
.
I
wish
I
might
haue
spoken
somewhat
of
each
of
them
:
but
least
I
should
exceede
the
bounds
of
an
Epistle
,
I
will
(
your
patience
permitting
)
onely
spend
a
few
lines
in
setting
downe
how
lawfull
and
meet
a
thing
it
is
to
preach
&
publish
the
doctrine
of
predestination
.
As
it
was
horrible
presumption
in
the
Bethshemites
to
peere
into
Gods
Arke
,
1.
Sam.
6.19
.
So
it
hath
been
,
and
still
is
esteemed
by
many
:
for
a
man
to
diue
though
neuer
so
little
into
the
doctrine
of
Gods
decree
,
some
holding
it
should
not
bee
medled
with
at
all
:
others
that
it
may
be
sparingly
handled
,
but
onely
in
schooles
before
the
learned
:
but
by
their
leaues
they
are
much
deceiued
;
for
though
we
may
not
curiously
search
into
such
things
as
be
hidden
and
wrapt
vp
in
the
secret
counsell
of
God
,
yet
are
wee
not
forbidden
to
seeke
the
knowledge
of
those
things
which
bee
reuealed
.
The
Lord
saith
,
Deuter.
29.
Secret
things
belong
vnto
God
,
let
vs
haue
nothing
to
doe
therewith
:
but
further
he
saith
,
reuealed
things
belong
to
vs
and
to
our
children
;
surely
those
may
we
safely
meddle
with
,
and
endeauour
to
know
;
nay
wee
are
bound
both
to
know
and
publish
,
so
be
it
wee
keepe
within
the
limits
of
wisedome
and
sobriety
:
for
if
God
who
is
wisedome
it selfe
,
thinkes
it
a
meete
thing
to
open
this
doctrine
to
his
Church
,
(
as
hee
doth
in
the
writings
of
the
Prophets
and
Apostles
)
how
can
we
conceale
it
without
guilt
of
sacrilegious
follie
?
Shall
wee
bee
so
bold
as
to
seale
vp
that
which
God
hath
opened
?
God
forbid
.
But
how
iniurious
they
bee
to
the
Church
of
God
,
who
would
haue
this
doctrine
smothered
from
the
people
,
and
canuased
onely
in
schooles
of
learning
,
will
easily
appeare
,
if
we
doe
but
consider
the
great
good
it
brings
to
the
people
of
God
,
being
perspicuously
and
plainely
taught
.
Our
Sauiour
Christ
saith
,
Luke
10.
Reioyce
in
this
,
that
your
names
are
written
in
heauen
:
which
place
importes
,
that
the
enrolling
our
names
in
the
booke
of
life
:
i.
election
,
is
a
matter
of
great
ioy
.
And
in
the
6.
of
Ioh.
3.
All
those
saith
Christ
,
that
the
father
hath
giuen
mee
;
i.
in
election
,
shal
come
vnto
me
,
and
those
that
come
to
me
I
cast
not
away
;
i.
they
shal
not
perish
.
So
that
a
beleeuer
may
hence
assure
himselfe
,
that
being
elected
Bee
cannot
perish
.
Were
it
not
much
then
(
by
concealing
this
doctrine
of
predestination
)
to
depriue
Gods
people
of
this
ioy
,
of
this
comfortable
assurance
?
Againe
,
in
this
doctrine
of
Gods
decree
,
soundly
and
plainely
taught
,
a
beleeuer
shall
finde
that
his
appointment
to
saluation
is
not
grounded
vpon
any
thing
in
himselfe
,
neither
his
will
,
nor
faith
,
nor
works
,
nor
worthinesse
foreseene
,
but
onely
the
good
will
and
pleasure
of
God
.
As
Ephes.
1.5
.
Who
hath
predestinated
vs
according
to
the
good
pleasure
of
his
will
,
to
the
praise
of
the
glory
of
his
grace
;
now
were
it
not
sinfull
to
hide
from
people
this
heauenly
doctrine
,
whereby
they
are
taught
to
ascribe
all
the
glory
of
their
saluation
to
the
free
fauour
and
loue
of
God
in
their
election
?
Yes
surely
.
Yet
moreouer
in
our
predestination
to
eternall
life
,
wee
plainely
see
as
in
a
glasse
an
Ocean
sea
of
Gods
loue
and
fauour
towards
vs
,
in
that
God
passing
by
so
many
thousands
as
vessels
of
wrath
set
apart
to
perpetuall
shame
,
would
select
and
appoint
vs
to
the
obtaining
of
eternall
life
by
Iesus
Christ
.
Now
how
can
it
be
(
loue
being
the
loadstone
of
loue
)
but
that
the
liuely
sense
,
and
feeling
of
this
loue
of
God
in
our
election
,
should
enkindle
in
vs
a
loue
to
him
that
hath
so
entirely
loued
,
vs
and
therefore
it
cannot
but
be
very
iniurtous
to
depriue
people
of
the
doctrine
of
election
,
which
might
bee
as
the
bellowes
to
blow
vp
in
them
this
little
sparke
of
heauenly
loue
to
God
.
But
peraduenture
some
man
may
say
,
Obiection
.
though
the
point
of
election
may
in
some
sort
be
taught
,
yet
reprobation
(
which
is
the
passing
by
of
many
thousands
and
the
appointing
them
to
eternall
wrath
)
being
a
matter
so
full
of
horror
(
as
indeed
it
is
)
were
better
concealed
.
No
,
Answere
.
for
God
thinkes
good
to
publish
it
in
the
scriptures
,
shall
wee
shut
vp
where
God
will
open
?
Againe
,
what
is
the
point
of
reprobation
but
an
illustration
of
the
greatnes
of
the
grace
of
election
,
as
contraries
(
wee
know
)
laied
one
by
an
other
are
more
perspicuous
:
and
how
can
we
feele
the
sweetnes
of
Gods
loue
in
our
owne
election
,
till
we
see
the
terrour
of
his
hate
in
the
reiection
of
others
?
To
this
purpose
August
.
tom.
4.
li.
1.
ad
simp.
q.
2.
saith
,
that
God
sheweth
by
the
punishment
of
the
one
what
hee
giueth
to
the
other
.
Yea
but
this
is
a
matter
full
of
terrour
.
Obiection
.
Polan
.
in
epist.
libell
.
de
Predest
.
Hereto
I
answere
as
a
learned
diuine
of
our
times
doth
:
so
that
their
harts
are
too
tender
,
their
eares
too
nice
which
cannot
brooke
this
point
.
And
if
this
were
a
good
reason
,
it
is
a
terrifying
doctrine
:
Ergo
,
God
may
not
be
taught
,
then
might
we
not
preach
of
Gods
iudgements
,
doomes
day
,
the
torments
of
hell
;
all
which
be
matters
full
of
terror
.
But
to
giue
more
full
satisfaction
in
this
point
,
the
doctrine
of
reprobation
is
fearefull
:
to
whom
?
either
elect
or
reprobates
,
not
to
the
elect
,
for
God
assureth
them
that
they
be
not
reiected
:
Ergo
,
to
reprobates
as
Cain
,
Iudas
,
and
the
like
,
Now
must
we
for
their
sakes
abstaine
from
teaching
necessarie
truthes
?
Isaiah
8.14
.
Isaiah
foretold
long
since
that
Christ
himselfe
should
be
as
a
stone
for
these
to
stumble
at
,
and
as
a
rocke
of
offence
for
them
to
fall
vpon
,
yet
who
will
say
that
;
Ergo
,
Christ
should
not
bee
preachea
?
nay
Christ
must
be
taught
though
all
the
world
should
be
offended
thereat
.
Yet
moreouer
there
be
some
(
who
being
giuen
to
picke
quarrels
)
sticke
not
to
auouch
that
we
in
our
doctrine
of
reprobation
,
(
wherein
wee
teach
that
God
hath
ordained
some
men
to
be
damned
)
charge
God
with
a
mercilesse
disposition
,
which
God
forbid
we
should
once
imagine
to
be
in
him
,
who
is
indeede
euen
mercy
it selfe
;
wherefore
I
pray
you
giue
leaue
in
a
word
or
two
to
wipe
away
this
slaunder
.
First
it
must
bee
remembred
that
we
teach
not
that
God
doth
simplie
ordaine
any
man
to
hell
fire
,
but
thus
we
teach
,
that
God
hath
decreed
and
purposed
to
glorifie
his
name
in
the
due
and
deserued
damnation
of
some
,
for
in
mans
Reprobation
,
God
hath
two
actions
:
First
,
he
decrees
to
passe
by
some
without
shewing
his
eternall
mercie
vnto
them
,
and
onely
to
declare
his
iustice
vpon
them
;
which
thing
hee
may
well
doe
without
controle
,
for
he
is
tyed
to
none
,
then
further
he
decrees
to
inflict
vpon
some
(
when
by
themselues
they
be
fallen
into
sinne
)
their
iust
and
deserued
damnation
.
So
that
God
decrees
a
man
to
hell
,
not
simply
and
absolutely
without
all
respect
to
sinne
,
but
with
a
reference
thereto
.
This
point
I
take
it
,
being
well
weighed
,
Gods
iustice
in
reprobation
is
much
cleered
,
and
our
doctrine
freed
from
casting
the
guilt
of
cruelty
vpon
the
most
high
.
Secondly
,
I
wish
it
might
bee
well
considered
how
that
in
some
cases
among
our selues
we
giue
liberty
one
to
another
to
doe
this
or
that
as
we
will
,
and
we
think
the
action
so
done
,
both
iust
and
lawfull
;
then
ought
we
not
much
more
to
giue
to
the
most
wise
and
righteous
God
,
a
liberty
in
his
actions
to
do
euen
as
he
will
without
all
impute
of
cruelty
or
iniustice
whatsoeuer
?
Lastly
,
we
doe
but
require
that
in
this
case
of
reprobation
,
so
much
so
ueraignty
may
be
giuen
to
God
euer
men
(
which
is
most
equall
)
as
a
silly
and
mortall
man
assumes
to
himselfe
ouer
the
creatures
:
we
allow
to
a
man
so
much
power
and
libertie
,
as
to
kill
a
flie
,
or
a
worme
at
his
will
,
to
slay
a
sheepe
or
an
Oxe
for
his
lawfull
vse
and
pleasure
,
and
all
this
without
the
least
tincture
of
cruelty
,
why
then
should
wee
thinke
much
,
to
grant
to
God
(
the
absolute
Lord
of
the
spirits
of
all
flesh
,
and
soueraigne
King
of
the
whole
world
)
a
liberty
to
appoint
some
men
to
bee
passed
by
,
and
so
to
runne
on
to
deserued
death
,
vpon
his
meere
will
and
pleasure
?
Thus
hauing
ouermuch
presumed
on
your
patience
,
least
I
should
seeme
iniurious
in
detaining
you
too
long
in
this
my
rude
and
wearisome
discourse
I
here
surcease
,
desiring
that
what
I
haue
here
with
a
single
heart
offered
vnto
your
worships
,
may
finde
your
most
kinde
and
curteous
acceptance
.
The
God
of
all
mercy
and
goodnes
who
hath
enriched
your
Citie
with
manifold
blessings
,
and
made
it
very
famous
for
his
Gospell
and
good
gouernment
,
perpetuate
these
his
vndeserued
fauours
among
you
,
with
the
further
inlargement
of
your
prosperitie
,
and
grant
that
as
hee
hath
made
you
his
vice-gerents
,
and
hath
put
his
sword
into
your
hands
,
so
hee
would
please
to
double
his
spirit
of
wisedome
,
and
courage
vpon
you
all
,
that
when
you
haue
faithfully
finished
your
work
for
God
,
in
a
Zealous
executing
of
iudgement
and
iustice
here
on
earth
,
you
may
be
rewarded
with
the
life
of
glorie
in
the
Citie
of
the
most
high
.
From
Norwich
,
Nouemb.
7.
1613.
Your
Worships
euer
to
command
in
the
Lord
,
Robert
Gallard
.
TO
THE
GODLY
READER
,
ENcrease
of
sauing
knowledge
in
heauenly
things
.
CHristian
Reader
,
so
censorious
is
this
our
age
,
as
that
nothing
almost
can
passe
without
a
nip
.
This
I
haue
considered
,
and
yet
am
thus
bold
(
thou
seest
)
to
aduenture
my selfe
,
as
now
I
doe
.
I
take
it
to
be
a
want
of
Christian
courage
to
refuse
to
attempt
matters
of
publike
good
vpon
a
meere
feare
of
being
misiudged
:
for
what
thing
so
wisely
done
but
some
will
taxe
?
Is
it
not
the
follie
of
most
to
measure
things
done
by
a
false
and
crooked
●●●wand
?
what
through
ignorance
,
curiositie
,
enuie
,
and
sinister
affection
,
the
common
misleading
guides
of
mans
iudgement
,
〈◊〉
comes
to
passe
that
few
things
well
done
are
well
iudged
,
good
oft
times
goeth
vnder
the
name
of
euill
,
and
folly
gets
away
wisdomes
praise
.
Wherefore
setting
at
nought
the
vaine
censorious
humour
of
these
our
times
,
I
haue
yeelded
at
length
to
the
earnest
entreaty
,
and
importunate
suite
of
some
godly
wise
friends
,
for
the
setting
out
of
these
few
Sermons
,
breaking
through
such
discouragements
as
were
cast
in
my
way
,
hoping
to
bee
iustified
in
what
I
haue
done
at
least
by
wisedomes
children
.
The
maine
motiue
that
drew
mee
on
to
this
businesse
,
was
not
(
God
is
my
record
)
any
outward
by
respect
to
my
priuate
selfe
,
but
partly
a
desire
to
continue
the
memory
of
a
blessed
man
,
but
most
of
all
the
hope
of
winning
some
glory
to
God
in
his
churches
good
,
〈◊〉
I
professe
my selfe
to
reioyce
,
as
in
a
thing
most
deere
and
precious
vnto
me
,
and
therefore
if
I
see
that
in
thus
doing
I
any
whit
aduance
it
,
I
haue
this
my
desire
,
and
also
encouragement
to
future
imployments
in
this
kinde
,
and
in
the
meane
while
shall
blesse
my
God
,
that
hath
vouchsafed
to
put
my
weake
hand
to
these
beginnings
.
Now
for
the
matter
set
forth
in
this
little
volume
,
it
needs
not
my
word
of
commendation
,
reade
and
thou
shalt
perceiue
it
speaking
sufficiently
for
it self
.
The
points
of
doctrine
which
heere
thou
shalt
meete
with
,
are
very
needefull
for
thee
both
to
know
and
practise
,
I
wish
thee
a
gainer
in
each
respect
,
so
shalt
thou
bee
an
happie
man
,
Some
things
there
bee
(
I
acknowledge
)
especially
in
the
Sermon
of
Predestination
(
as
Peter
saith
of
a
few
things
in
Pauls
Epistles
)
hard
to
be
vnderstood
;
Pet.
23.16
.
whereat
when
thou
readest
take
heede
thou
doest
not
stumble
and
fall
:
take
not
occasion
to
fall
out
with
the
doctrine
of
Gods
decree
,
as
many
haue
done
,
and
split
the
ships
of
their
poore
soules
vpon
that
rocke
which
〈◊〉
others
.
If
ought
then
thou
meetest
with
of
an
higher
straine
then
thy
shallow
reach
can
attaine
vnto
,
wrangle
not
,
strike
not
the
author
,
for
he
intended
thy
good
,
blame
not
the
matter
,
for
that
is
Gods
,
nor
manner
of
conueiance
,
for
that
is
most
perspicuous
for
so
deepe
a
mysterie
:
but
if
thou
canst
not
wade
on
with
the
Authour
,
stand
still
and
admire
Gods
wisedome
as
Paul
doth
,
saying
,
Rom.
11.33
.
O
depth
!
or
smite
thy selfe
,
and
blame
that
blind
head
of
thine
as
being
vnfit
to
meddle
with
such
high
and
heauenly
stuffe
,
and
to
conceiue
such
diuine
truthes
as
thou
art
bound
to
know
.
Now
furthermore
,
whereas
(
good
Reader
)
that
arch
enemie
of
Gods
truth
,
Satan
,
hath
offered
much
wrong
to
this
doctrine
of
Gods
decree
,
in
those
manifold
cauils
which
he
hath
hatched
and
broached
from
time
to
time
by
men
of
sinne
.
Vouchsafe
I
pray
you
the
patient
perusing
of
these
few
lines
ensuing
;
wherein
I
haue
a
little
endeauoured
to
answere
the
absurd
sophisticall
obiections
which
oft
times
wee
heare
breathed
forth
by
black
mouthed
Atheists
,
for
euen
such
kinde
of
fooles
(
I
hold
)
should
sometimes
be
answered
,
lest
other
happily
should
bee
entangled
and
perish
in
their
follie
.
Prou.
26.5
.
First
,
for
that
most
vsual
〈◊〉
common
forme
of
reasoning
.
se
.
If
I
bee
predestinate
to
saluation
,
I
am
sure
to
be
saued
let
me
do
what
I
will
;
If
I
bee
appointed
to
damnation
,
I
am
sure
to
bee
damned
though
I
liue
neuer
so
godly
;
for
Gods
decree
changeth
not
,
and
therefore
I
will
liue
as
I
list
.
Answ.
Howbeit
most
desperate
and
prophane
wretches
(
for
such
they
bee
for
the
most
part
)
doe
take
occasion
from
Gods
decree
to
reason
in
this
sort
,
yet
wee
must
know
that
the
occasion
is
taken
before
it
be
giuen
,
for
the
doctrine
of
the
vnchangeable
decree
of
God
affords
no
such
conclusion
as
beere
is
inferred
.
I
am
appointed
to
life
or
death
vnchangeably
,
this
is
Gods
truth
:
therefore
it
matters
not
how
I
liue
.
This
is
the
diuels
conclusion
,
not
inferred
by
force
of
good
reason
(
for
in
a
Syllogisticall
forme
of
reasoning
I
am
sure
no
such
conclusion
can
be
drawne
)
but
framed
and
forged
by
the
diuels
art
,
and
entertained
for
the
most
part
in
the
braines
of
most
dissolute
and
diuellish
men
.
But
see
we
the
absurditie
of
this
consequence
,
I
am
necessarily
ordained
to
life
or
death
:
therefore
I
may
liue
as
I
list
.
This
is
a
reasoning
from
the
putting
too
of
the
surpeme
cause
to
a
remouing
of
the
instrumental
,
which
are
not
opposite
but
subordinate
one
to
another
,
Arist.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Logicians
doe
speake
.
Againe
,
this
kinde
of
reasoning
,
sc.
I
am
appointed
to
eternall
life
,
therefore
I
may
liue
as
I
list
,
vsing
no
meanes
to
attaine
it
,
is
as
if
a
man
should
reason
thus
,
sc.
God
hath
ordained
me
to
liue
many
yeeres
,
therefore
what
need
I
eate
,
or
drinke
,
or
sleepe
,
or
vse
any
meanes
,
the
reason
is
the
same
.
This
one
point
must
needs
bee
remembred
,
that
in
Gods
decree
,
the
end
,
and
the
meanes
tending
to
that
end
must
goe
hand
in
hand
,
in
so
much
as
,
looke
what
God
hath
appointed
to
come
to
passe
by
meanes
,
those
meanes
hee
hath
as
necessarily
ordained
to
be
vsed
,
as
the
end
to
bee
atchieued
:
yea
,
so
inseparably
are
the
meanes
and
the
euent
knit
together
,
as
that
if
wee
may
suppose
a
demad
of
the
meanes
,
a
deniall
of
the
euent
will
necessarily
be
inferred
thereupon
.
As
for
example
.
Act.
27.
the
Apostle
saith
,
vers.
24.
that
God
had
giuen
him
the
liues
of
all
those
that
were
in
the
ship
;
there
was
Gods
decree
:
yet
in
the
31.
vers.
the
Apostle
saith
,
that
vnlesse
the
ship-men
did
stay
in
the
ship
,
they
could
not
bee
safe
;
heere
is
a
deniall
of
the
decreed
meanes
,
inferring
a
deniall
of
the
decreed
euent
.
So
then
,
I
am
ordained
to
eternall
life
;
there
is
Gods
decree
:
if
I
should
not
repent
not
beleeue
,
(
which
is
impossible
,
God
hauing
decreed
them
likewise
)
surely
I
should
not
be
saued
.
The
immutability
therefore
of
Gods
decreee
,
doth
no
whit
fauour
the
neglect
of
meanes
tending
to
eternall
life
.
Wherefore
as
Hezekiah
after
hee
knew
Gods
decree
for
fifteene
yeeres
to
bee
added
to
his
daies
,
neglected
not
all
meanes
of
life
(
for
if
hee
had
,
he
should
haue
died
)
but
applied
physicke
to
his
wound
,
are
,
dranke
,
and
vsed
other
meanes
of
life
;
so
hee
that
is
ordained
to
eternall
life
,
if
hee
would
obtaine
,
must
vse
the
meanes
,
in
repentance
,
faith
,
and
obedience
,
or
else
hee
cannot
looke
to
bee
saued
.
Quest.
Yea
but
now
suppose
a
man
bee
appointed
to
damnation
,
may
not
that
man
so
appointed
resolue
with
himselfe
to
liue
as
he
lift
?
Answ.
Though
this
be
granted
to
bee
a
true
position
,
sc.
that
a
man
appointed
of
God
to
wrath
shall
surely
bee
damned
,
yet
no
such
conclusion
as
this
will
ensue
,
sc
that
that
man
may
resolue
to
liue
as
hee
list
.
For
first
,
there
is
no
man
liuing
so
acquainted
with
Gods
decree
(
vnlesse
hee
hath
sinned
against
the
holy
Ghost
)
as
to
know
his
own
reiection
:
for
how
be
it
I
finding
by
a
liuely
sense
a
feeling
of
the
spirit
of
sanctification
,
my selfe
in
the
estate
of
sauing
grace
,
may
hereupon
assure
my selfe
that
I
am
elected
,
yet
I
may
not
,
finding
my selfe
è
contra
,
to
bee
in
the
estate
of
vnregeneracie
,
thereupon
conclude
that
I
am
a
reprobate
;
for
euen
the
elect
are
in
the
estate
of
sinne
before
they
be
called
.
Againe
,
the
Lord
doth
not
seale
vp
to
men
their
reprobation
,
as
hee
doth
their
election
.
What
mad
and
hideous
follie
then
is
this
for
a
man
to
resolue
to
liue
as
a
reprobate
,
before
hee
knowes
whether
he
be
so
or
no
?
As
if
a
man
should
condemne
himselfe
,
&
run
post
hast
to
the
place
of
execution
,
and
put
the
rope
about
his
owne
necke
,
or
vse
all
meanes
to
make
away
himselfe
,
before
hee
know
whether
the
sentence
of
life
or
death
bee
past
vpon
in
the
Iudges
breast
.
One
dramme
of
good
reason
,
much
more
of
grace
,
would
teach
a
man
rather
to
argue
thus
:
I
know
not
whether
the
sentence
of
wrath
be
past
in
heauen
against
me
or
no
;
I
will
therefore
resolue
to
employ
my selfe
in
all
well
doing
,
repenting
of
sin
,
beleeuing
in
Christ
,
and
yeelding
obedience
to
Gods
Commandements
,
which
is
the
only
way
to
eternall
life
:
by
this
meanes
I
shall
make
mine
owne
election
sure
to
my selfe
,
and
so
at
length
come
to
eternall
happinesse
.
Thus
wee
vse
to
reason
in
the
like
case
.
I
know
not
whether
it
bee
my
lot
to
liue
till
the
next
yeere
or
no
,
I
will
eate
,
drinke
,
sleepe
,
and
vse
other
meanes
appointed
of
God
as
the
way
to
life
,
that
so
I
may
liue
if
it
be
possible
.
Suppose
we
thus
,
that
a
Iudge
giue
out
to
a
companie
of
malefactors
before
him
in
this
sort
.
I
haue
secretly
with
my selfe
past
a
decree
vpon
you
all
,
and
that
vnchangeably
,
wherein
some
of
you
are
appointed
to
life
,
some
to
death
;
now
they
that
bee
mon
of
life
shall
surely
come
to
me
,
and
kneele
downe
before
me
,
and
sue
for
pardon
,
the
men
of
death
shall
not
doe
so
;
and
this
is
the
marke
of
difference
:
now
looke
to
your selues
.
In
this
case
shall
not
that
man
bewray
his
follie
aboue
all
the
rest
,
that
shall
resolue
and
conclude
with
himselfe
neuer
to
come
&
kneele
before
the
Iudge
,
because
the
decree
is
vnchangeablie
past
vpon
him
,
either
for
life
or
death
,
which
he
knoweth
not
?
should
bee
not
rather
in
all
reason
runne
to
the
Iudge
,
and
kneele
before
him
,
and
sue
for
pardon
,
that
so
he
might
assure
himselfe
that
hee
is
a
man
of
life
?
Yes
surely
,
euen
thus
it
fareth
in
the
case
in
hand
;
for
God
in
his
most
〈◊〉
councell
hath
made
a
decree
〈◊〉
all
men
:
wherein
some
are
appointed
to
life
,
some
to
death
vnchangeably
:
God
hath
further
said
in
his
word
,
that
the
men
ordained
to
life
shall
〈◊〉
to
him
,
and
beleeue
which
is
the
marke
of
their
election
,
but
the
men
of
death
shall
not
doe
so
:
are
not
they
then
most
seely
and
senselesse
fooles
that
shall
vpon
hearesay
of
an
immutable
decree
past
,
whether
for
,
or
against
them
they
know
not
,
resolue
with
themselues
,
neuer
to
turne
to
God
,
and
beleeue
,
whereby
as
by
most
certaine
signes
they
might
proue
to
themselues
their
owne
election
?
Nay
is
not
this
a
wilfull
secluding
of
a
mans
selfe
from
the
fauour
of
God
,
and
a
voluntarie
branding
of
a
mans
selfe
with
the
blacke
marke
of
a
reprobate
before
it
be
knowne
whether
God
hath
done
so
or
no
?
Yes
surely
,
for
as
the
sonnes
of
Eli
did
bewray
their
owne
reiection
by
their
obstinate
rebellion
,
for
the
text
saith
they
did
not
hearken
to
the
voyce
of
God
,
1.
Sam.
2.25
.
because
the
Lord
would
slay
them
(
where
their
obstinate
course
in
sin
is
made
a
secret
marke
of
their
reprobation
)
euen
so
that
man
that
resolues
with
himselfe
to
neglect
God
,
and
to
runne
on
in
sinne
,
vpon
this
that
God
hath
writ
his
destinie
in
heauen
,
doth
as
much
as
possibly
he
can
seale
vp
to
himselfe
his
owne
reprobation
;
and
if
hee
thus
both
liue
and
dye
,
must
needs
be
damned
.
Obiect
.
What
then
?
If
I
going
on
in
sin
bee
damned
,
is
not
herein
the
vnresistable
will
and
pleasure
of
God
,
which
needs
must
stand
,
brought
to
passe
?
Answ.
Yea
it
is
,
and
that
most
iustly
,
only
through
thine
owne
default
,
for
thy
sinne
brings
by
damnation
as
the
due
deserued
wages
thereof
:
so
iust
is
God
as
that
he
will
inflict
damnation
vpon
none
that
be
innocent
and
free
from
sinne
;
God
neuer
did
,
neither
will
damne
any
man
but
for
sinne
.
And
therefore
,
lay
thine
hand
vpon
thy
mouth
,
and
blame
thy selfe
for
thine
owne
ruine
;
Hosea
.
13.
thy
destruction
is
of
thy selfe
O
Israel
,
Hos.
13.
Obiect
.
Yea
,
but
had
not
God
ordained
me
before
to
this
end
,
I
should
neuer
by
sinning
brought
damnation
on
my selfe
.
Answ.
Thou
most
saucie
and
molipert
man
,
how
darest
thou
take
the
dirt
and
mire
of
thine
owne
sinne
,
and
cast
it
thus
vpon
the
face
of
the
most
holy
God
?
Thou
sinnest
,
and
by
thy
sinne
bringest
vpon
thy self
most
iust
damnation
,
and
must
God
be
blamed
for
appointing
thee
to
that
thy
deserued
end
?
must
this
thy
base
and
misbegotten
ofspring
of
sin
bee
fathered
vpon
Gods
most
righteous
decrees
?
The
conclusion
then
is
this
:
A
reprobate
sinneth
,
for
his
sin
hee
perisheth
,
according
to
the
necessarie
and
vnchangeble
decree
of
God
;
yet
man
sinneth
of
himself
willingly
,
and
is
therefore
condemned
of
God
most
iustly
,
and
Gods
most
wise
and
iust
decree
no
wit
to
be
blamed
.
I
doubt
not
(
good
Reader
)
but
that
the
reason
of
man
is
able
to
obiect
yet
much
more
,
(
for
I
see
how
our
proud
and
thwarting
nature
is
impatient
of
satisfaction
in
this
point
)
but
know
,
that
as
more
might
be
obiected
,
so
more
might
bee
answered
,
and
withal
remember
that
mans
reason
(
through
the
fall
)
is
a
corrupt
thing
,
and
hereupon
will
grow
sometimes
very
wilde
and
wanton
,
and
therefore
she
should
now
and
then
receiue
a
checke
for
passing
so
beyond
her
bounds
.
I
wish
thee
therfore
when
thou
arguest
in
these
and
such
like
diuine
points
,
to
cast
as
it
were
a
bridle
vpon
thy
reason
,
and
keepe
her
in
from
passing
the
lists
and
limits
of
sobrietie
.
And
because
I
finde
by
experience
how
restlesse
and
lasciuious
a
thing
mans
reason
is
,
especially
in
this
point
of
Gods
decree
,
as
also
now
armed
and
furnished
with
the
diuelish
art
of
wrangling
.
I
thinke
meete
rather
here
to
stint
my
speech
,
then
to
admit
of
any
further
discourse
.
As
for
such
as
will
not
admit
of
that
reasonable
satisfaction
,
which
I
hope
I
haue
giuen
,
but
will
aduenture
through
the
pride
of
their
wits
to
chop
Logick
with
their
Maker
,
and
to
call
him
to
his
reasons
,
who
is
bound
to
render
his
reasons
to
none
,
[
](A08129-e20440-b)*
*
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
pray
God
to
make
them
more
sober-minded
,
and
doe
wish
them
to
consider
with
all
humilitie
that
saying
of
the
Apostle
,
Rom.
9.19
.
O
man
who
art
thou
that
disputest
with
God
?
shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
hath
not
the
potter
power
ouer
the
clay
of
the
same
lumpe
to
make
one
vessell
vnto
honour
,
and
another
vnto
dishonour
?
This
place
well
pondred
in
the
spirit
of
humilitie
,
would
sufficiently
serue
to
stop
our
mouthes
that
wee
should
not
haue
one
word
to
speake
,
and
to
set
our
haughtie
reason
at
a
non
plus
,
so
as
it
should
not
haue
a
thought
to
thinke
against
that
disposall
which
God
hath
made
of
the
soules
of
men
in
his
decree
,
seeing
hee
is
an
absolute
and
a
soueraigne
Lord
of
the
spirits
of
all
flesh
,
and
therfore
may
deale
with
men
according
to
his
will
,
imparting
or
withholding
his
mercie
euen
as
he
pleaseth
,
and
that
without
check
or
controle
from
any
:
for
alas
,
what
are
wee
but
the
creatures
of
God
,
the
meere
workmanship
of
his
hands
?
farre
more
in
his
power
then
the
clay
in
the
potters
,
for
the
clay
is
Gods
creature
,
not
the
potters
,
and
will
haue
a
being
in
spight
of
the
potter
:
whereas
wee
are
continually
in
Gods
power
and
at
his
meere
curtesie
for
our
very
being
.
Thus
gentle
Reader
,
for
the
preuention
of
scandall
,
I
thought
meete
to
endeuour
the
remouall
of
such
stumbling
blockes
,
as
the
doctrine
of
Gods
decree
,
or
this
treatise
in
particular
through
Satans
malice
,
might
seeme
to
cast
in
thy
way
;
If
I
haue
giuen
thee
satisfaction
(
which
is
hard
to
doe
in
such
knottie
doubts
)
I
haue
my
wish
;
if
not
,
yet
let
our
poore
endeuour
bee
taken
in
good
worth
.
I
haue
been
(
I
acknowledge
)
ouer
longsome
and
tedious
,
passing
somewhat
the
limits
of
an
Epistle
:
but
the
weight
of
the
matter
,
and
difficultie
of
the
argument
,
which
can
hardly
bee
handled
both
briefly
and
plainly
,
will
be
,
I
hope
,
my
sufficient
apologie
with
men
of
vnderstanding
,
and
therefore
I
spare
to
craue
pardon
herein
.
As
for
those
other
Sermons
about
the
vnchangeable
estate
of
Gods
childe
,
Baptisme
,
and
the
feare
of
God
,
I
aduise
thee
to
cast
thine
eye
most
what
on
them
,
as
being
more
easie
to
conceiue
,
&
,
as
I
take
it
,
more
fit
for
thine
vse
,
and
most
behooffull
for
thy
learning
:
yet
lest
I
should
seeme
too
busie
in
giuing
aduice
I
leaue
thee
to
thine
owne
discretion
.
Thou
knowest
how
the
Bee
making
her
choice
in
a
garden
of
flowers
,
there
tarieth
longest
where
shee
findeth
most
hony
;
so
thou
in
reading
this
booke
make
thy
choice
,
and
there
stay
most
where
thou
sindest
that
which
is
most
sit
for
thine
vse
.
Thus
(
curteous
Reader
)
as
one
mindfull
and
desirous
of
thy
good
,
I
haue
been
bold
,
according
to
my
poore
skill
,
to
counsel
thee
for
the
best
:
I
intend
,
God
knoweth
,
thy
soules
welfare
in
Christ
Iesus
,
and
would
much
reioyce
in
a
blessed
inlargement
of
his
grace
in
thine
heart
:
yea
surely
,
if
any
thing
in
this
booke
shall
further
the
same
,
thrice
happie
shall
I
iudge
my selfe
to
be
in
hauing
an
hand
to
procure
thee
thereunto
.
And
now
I
leaue
thee
to
the
further
viewing
of
what
I
haue
here
laid
before
thine
eye
,
be
not
(
I
pray
thee
)
left
handed
in
receiuing
what
I
giue
thee
with
the
right
.
Peruse
what
here
thou
findest
to
thy
best
aduantage
:
If
ought
thou
gainest
,
giue
God
the
glorie
,
and
me
thy
good
word
for
my
good
will
.
That
God
that
wet
the
fleece
of
Ged●●●
with
his
owne
dew
,
Iudg.
6.38
.
powre
downe
from
heauen
the
dew
of
his
blessing
vpon
thy
reading
,
and
replenish
thine
heart
with
such
a
plentifull
measure
of
his
grace
,
that
liuing
here
in
righteousnes
and
true
holines
,
may
hereafter
haue
thy
part
in
that
glorie
and
happinesse
,
that
shall
be
reuealed
at
the
comming
of
our
Lord
Iesus
.
Norwich
,
Nouember
14.
1613.
Thine
in
Christ
Iesus
Robert
Gallard
.
A
SERMON
,
WHEREIN
IS
OPENED
THE
MANNER
OF
Gods
decree
concerning
Election
and
Reprobation
.
1.
THESS.
5.9
.
For
God
hath
not
appointed
vs
vnto
wrath
,
but
to
the
obtaining
of
saluation
by
the
meanes
of
our
Lord
Iesus
Christ
.
IN
the
three
first
verses
of
this
Chapter
the
Apostle
continueth
in
the
argument
of
the
last
iudgement
,
which
hee
had
propounded
in
the
latter
end
of
the
former
:
wherein
he
signifieth
vnto
the
Thessalonians
,
that
the
time
of
the
second
comming
of
Christ
should
bee
sudden
and
vnknowne
vnto
all
,
especially
vnto
the
wicked
,
whom
it
shall
ouertake
vnawares
and
vnprouided
.
Which
thing
he
declareth
by
the
example
of
the
theefe
,
who
vpon
the
night
,
when
men
least
thinke
of
it
,
breaketh
vp
another
mans
house
:
and
of
the
woman
with
childe
,
whose
trauell
comes
vpon
her
vnexpected
.
In
the
4.
and
5.
verses
hee
comforteth
them
against
the
terror
of
this
sudden
comming
of
the
Lord
,
intimating
vnto
them
that
there
was
no
cause
why
they
should
greatly
stand
in
feare
of
it
,
considering
they
were
not
in
darknesse
and
ignorance
,
but
enlightened
with
the
knowledge
of
the
truth
,
and
therefore
were
not
the
children
of
the
darknesse
and
of
the
night
,
but
of
the
light
and
of
the
day
:
whereupon
in
the
6.7
.
and
8.
verses
hee
disswadeth
them
from
securitie
,
and
perswadeth
them
vnto
vigilancie
and
sobrietie
;
And
lest
the
enemie
by
his
subtiltie
should
at
any
time
circumuent
them
,
hee
willeth
them
alwaies
to
bee
in
a
readines
,
furnished
,
prepared
and
apparelled
with
the
spirituall
armour
of
Christian
souldiers
,
viz
,
faith
,
loue
,
and
hope
.
This
exhortation
(
that
it
might
take
the
better
place
)
he
enforceth
it
by
a
reason
taken
from
the
end
,
whereunto
the
Thessalonians
in
the
decree
and
counsell
of
God
were
appointed
,
to
wit
,
eternall
happinesse
,
the
which
is
propounded
in
a
discreet
axiome
on
this
manner
:
God
hath
not
appointed
vs
vnto
wrath
,
&c.
The
words
in
themselues
containe
a
description
of
the
decree
of
Gods
election
.
First
from
the
Author
,
that
is
,
God
.
Secondly
from
the
obiect
,
that
is
,
Paul
and
the
elect
Thessalolonians
.
Thirdly
from
the
nature
,
that
is
,
an
appointment
or
ordaining
of
them
to
the
obtaining
of
saluation
.
Fourthly
,
from
the
principall
meanes
of
execution
,
that
is
,
the
mediation
of
Iesus
Christ
.
Lastly
,
it
is
amplified
by
the
contrarie
,
that
is
,
the
decree
of
Reprobation
,
which
is
also
described
to
be
the
appointment
of
some
vnto
wrath
.
Touching
the
meaning
of
the
words
,
they
are
very
plaine
,
I
shall
not
neede
to
spend
much
time
in
the
vnfolding
of
them
.
For
whereas
the
Apostle
saith
that
God
hath
not
appointed
,
the
meaning
is
,
God
in
his
eternall
and
vnchangeable
counsell
and
decree
hath
not
appointed
to
manifest
and
declare
his
wrath
(
for
so
by
a
metonimie
of
the
subiect
(
I
take
it
)
wee
are
to
expound
the
words
)
in
our
iust
and
deserued
condemnation
,
but
to
make
knowne
the
riches
of
his
mercies
in
our
free
and
gracious
saluation
,
and
that
by
the
meanes
and
for
the
merit
of
Iesus
Christ
.
This
is
the
simple
meaning
of
the
words
.
Only
one
doubt
may
be
here
made
,
how
the
Apostle
came
to
the
knowledge
of
this
decree
,
especially
touching
the
Thessalonians
:
but
the
answer
is
readie
;
that
hee
speaketh
of
them
according
to
the
iudgement
of
charity
,
and
not
of
certainty
,
the
reason
hereof
is
plaine
,
because
diuers
of
the
Thessalonians
afterward
fell
wholly
away
from
the
faith
and
religion
of
Christ
they
did
professe
:
so
that
in
the
end
they
ceased
to
be
a
Church
.
Now
then
that
we
see
in
some
part
the
order
and
meaning
of
the
words
,
let
vs
in
the
next
place
come
to
the
vse
of
doctrine
and
edification
which
they
doe
naturally
affoord
.
The
first
doctrine
is
generall
out
of
the
whole
text
,
to
wit
,
that
there
is
a
difference
and
disiunction
of
men
in
the
decree
and
counsell
of
God
,
some
〈◊〉
,
some
reprobate
,
some
appointed
to
saluation
,
some
vnto
wrath
:
this
point
is
cleere
and
euident
out
of
this
text
,
though
there
were
no
other
scripture
to
confirme
the
same
;
where
the
Apostle
sorts
all
men
into
two
orders
or
rankes
,
some
whereof
are
appointed
vnto
wrath
,
out
of
which
number
hee
exempts
himselfe
and
the
elect
Thessalonians
;
and
some
to
the
attaining
of
saluation
,
in
which
number
hee
rangeth
himselfe
with
them
.
And
lest
any
man
should
doubt
of
the
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
of
the
sense
of
it
in
this
place
,
let
him
reade
Iohn
15.16
.
and
Acts
13.47
.
where
the
same
word
is
vsed
in
the
same
signification
.
But
for
the
fuller
and
more
sufficient
confirmation
of
this
point
,
compare
the
2.
Tim.
2.19
.
with
Matth.
7.23
.
where
it
is
affirmed
of
some
,
The
Lord
knowes
who
are
his
:
which
is
the
seale
of
their
Election
,
and
of
others
our
Sauiour
Christ
shall
pronounce
at
the
day
of
iudgement
,
I
neuer
knew
you
,
that
is
,
acknowledged
you
for
mine
.
Rom.
9.22
.
there
are
vessels
of
mercie
prepared
vnto
glorie
,
and
vessels
of
wrath
fitted
to
destruction
.
2.
Tim.
2.20
.
there
bee
vessels
of
honour
,
and
vessels
of
dishonour
.
Examples
also
heereof
are
propounded
in
Iacob
and
Esau
,
Rom.
9.13
.
Iacob
haue
I
loued
,
that
is
,
purposed
to
loue
with
an
eternall
loue
,
but
Esau
haue
I
hated
,
that
is
,
purposed
to
hate
with
an
eternall
hatred
.
But
against
this
cleere
and
receiued
exposition
many
exceptions
are
made
.
First
it
is
alleaged
that
by
Iacob
and
Esau
wee
are
not
to
vnderstand
their
particular
persons
,
but
their
posteritie
,
viz.
two
nations
which
descended
from
them
of
the
Israelites
and
Idumeans
,
for
so
the
diuine
oracle
answereth
Rebecca
.
Genesis
25.33
.
Two
nations
are
in
thy
wombe
,
and
the
elder
shall
serue
the
younger
:
which
thing
was
neuer
accomplished
in
the
daies
of
Iacob
and
Esau
,
but
rather
of
the
twaine
Iacob
was
in
feare
and
subiection
to
Esau
,
then
contrariwise
.
But
the
text
will
not
tolerate
this
exposition
,
for
it
is
absurd
to
say
that
two
nations
were
conceiued
at
once
,
and
did
striue
together
in
the
wombe
of
Rebecca
,
vnlesse
we
consider
them
as
they
were
comprehended
vnder
their
heads
,
to
wit
,
the
persons
of
Iacob
and
Esau
.
And
whereas
it
is
replied
that
Esau
in
person
was
neuer
seruant
vnto
Iacob
,
the
answere
is
easie
,
that
Iacobs
preeminence
and
priuiledges
were
not
so
much
in
temporall
as
in
spirituall
things
,
and
therefore
proportionally
Esau
was
debased
to
the
condition
of
a
seruant
in
respect
of
his
younger
brother
,
not
so
much
in
his
outward
estate
,
as
in
regard
of
the
couenant
made
with
his
ancestors
,
from
which
hee
was
iustlie
for
his
prophanenes
and
vnthankfulnes
debarred
.
Againe
,
though
it
were
granted
that
by
Iacob
and
Esau
two
nations
and
not
two
persons
were
vnderstood
,
yet
all
comes
to
one
head
:
for
the
receiuing
of
the
nation
of
the
Israelites
into
the
couenant
,
and
the
excluding
of
the
Edomites
,
both
descending
of
Iacob
and
Esau
,
seeme
as
well
to
proue
Gods
eternall
Election
and
Reprobation
,
as
the
receiuing
and
reiecting
of
particular
men
.
Secondly
,
others
alleage
and
say
,
that
by
loue
and
hatred
we
are
not
to
vnderstand
the
eternal
decree
of
God
in
Election
and
Reprobation
,
but
temporall
blessings
,
wherein
Iacob
was
preferred
before
Esau
,
especially
that
to
him
and
his
posteritie
was
vouchsafed
the
right
and
possession
of
the
land
of
Canaan
,
which
was
denied
to
his
elder
brother
.
Answ.
If
this
were
the
meaning
of
the
text
,
then
the
Apostle
should
bee
accused
of
vnskilfulnes
,
in
alleaging
these
examples
to
proue
the
reiection
of
the
Iewes
from
the
Couenant
,
and
indeed
they
should
bee
altogether
impertinent
:
for
though
it
were
granted
there
were
a
difference
betweene
man
and
man
in
respect
of
earthlie
blessings
,
yet
hereof
it
followeth
not
that
there
should
bee
the
same
difference
in
things
concerning
the
kingdome
of
heauen
.
Againe
,
the
land
of
Canaan
was
not
onely
an
earthly
inheritance
(
we
are
not
so
carnally
to
conceiue
of
it
)
but
a
pledge
and
figure
to
our
forefathers
of
a
farre
better
inheritance
in
heauen
:
and
therefore
the
excluding
of
Esau
from
the
land
of
Canaan
,
was
a
signe
that
hee
was
excluded
from
the
couenant
of
grace
and
the
right
of
eternall
life
.
Lastly
,
it
is
obiected
that
to
admit
this
exposition
makes
Ismael
and
Esau
damned
persons
,
which
is
a
hard
censure
.
Answ.
It
is
the
safest
to
leane
secret
iudgements
touching
particucular
persons
vnto
God
:
but
whatsoeuer
their
state
is
before
God
,
the
Apostle
hath
fitly
in
their
two
persons
both
descending
from
Abraham
,
and
both
circumcised
,
set
forth
examples
of
such
as
for
all
their
outward
prerogatiues
are
indeed
barred
from
the
couenant
of
life
euerlasting
before
God
.
Againe
,
the
opposition
made
by
Paul
requires
that
the
contrarie
to
that
which
is
spoken
of
Is●●●
and
Iacob
,
should
bee
affirmed
of
Ismael
and
Esau
.
Neither
is
there
a
word
in
Scriptures
which
argues
in
them
any
disposition
of
men
ordained
to
eternall
life
:
Ismael
is
noted
with
the
brand
of
a
mocker
,
and
Esau
of
a
prophane
person
.
And
lest
any
man
should
think
,
that
this
doctrine
is
destitute
of
the
testimony
of
the
Church
and
of
men
,
I
referre
them
to
Augustine
in
his
booke
de
ciuit
.
Dei
,
lib.
15.
cap.
1.
and
to
his
Enchirid.
ad
Lauren.
cap.
100.
and
to
Thom.
part.
1.
qu.
23.
art.
1.
I
may
not
waste
the
time
in
reciting
the
testimonies
at
large
.
And
thus
much
of
the
generall
doctrine
,
the
vse
followeth
which
is
two-fold
,
partly
in
confutation
of
error
,
partly
in
instruction
vnto
godlinesse
.
Touching
confutation
it
serueth
first
of
all
to
ouerthrow
the
error
of
some
Diuines
,
that
terme
themselues
Lutherans
,
and
Imitators
of
Castellio
,
who
hold
and
teach
,
and
in
their
writings
publish
and
maintaine
that
God
for
his
part
hath
cast
lots
of
no
man
,
but
hath
willed
and
decreed
to
saue
all
and
euery
particular
man
without
exception
of
any
,
so
be
it
they
wil
beleeue
.
But
this
confused
and
vniuersall
decree
falleth
to
the
ground
,
if
God
hath
sorted
and
distinguished
men
in
his
eternall
counsell
,
as
wee
haue
before
demonstratiuely
proued
out
of
Scriptures
.
But
that
the
truth
in
this
point
may
bee
more
euident
,
and
error
more
manifestly
detected
,
against
this
indistinct
and
generall
decree
many
reasons
may
bee
alleaged
.
First
,
sauing
grace
is
not
giuen
to
all
,
as
faith
,
hope
,
loue
,
repentance
,
perseuerance
,
which
are
the
meanes
of
saluation
,
therefore
all
are
not
elected
to
eternall
life
:
the
ground
of
this
reason
is
infallible
,
to
wit
,
whosoeuer
are
ordained
to
the
end
are
ordained
to
the
meanes
,
which
properly
and
directly
serue
to
the
accomplishing
of
the
same
end
:
so
much
the
word
predestination
in
Latin
signifieth
,
viz.
the
appointing
of
such
an
end
,
which
is
not
but
by
set
and
appointed
meanes
thereunto
subordinate
,
as
by
certaine
steps
and
degrees
,
atchieued
.
And
Paul
,
Rom.
8.30
.
hath
so
linked
and
knit
these
things
together
,
that
it
is
impossible
to
seuer
them
,
but
it
must
needs
be
that
whosoeuer
are
predestinate
,
they
are
also
called
,
iustified
,
and
shall
be
glorified
.
But
it
will
be
replied
,
that
sufficiencie
of
sauing
grace
is
giuen
to
all
,
though
it
be
not
effectual
in
all
,
&
that
through
the
default
of
the
receiuers
.
Answ.
This
distinction
in
the
matter
of
grace
is
frinolous
and
absurd
,
whatsoeuer
Bellarmine
or
any
other
can
say
to
the
contrary
.
The
reason
hereof
is
plaine
:
for
that
grace
be
sufficient
vnto
saluation
fiue
things
are
required
.
First
,
the
collating
or
donation
of
grace
.
Secondly
,
power
and
abilitie
to
receiue
the
grace
giuen
,
which
is
done
by
another
grace
.
Thirdly
,
the
retaining
or
keeping
of
the
grace
receiued
.
Fourthly
,
the
vsing
of
the
grace
receiued
and
kept
.
Fifthly
,
the
perseuerance
in
it
,
or
the
constant
keeping
and
vsing
of
the
grace
giuen
and
receiued
,
whereof
if
any
bee
wanting
,
it
is
not
sufficient
,
if
all
be
there
it
must
needs
be
effectuall
,
vnlesse
we
will
say
,
that
he
that
continueth
to
the
end
in
faith
and
obedience
shall
not
bee
saued
,
contrary
to
the
expresse
text
of
scripture
.
Againe
,
these
are
so
coupled
and
combined
together
,
that
whosoeuer
hath
the
first
grace
truly
and
indeed
,
hee
must
needes
haue
the
second
,
to
wit
,
perseuerance
,
otherwise
hee
hath
not
true
sauing
grace
,
but
a
shadow
of
it
,
the
perseuerance
being
a
part
of
the
truth
of
grace
,
1.
Ioh.
2.19
.
so
as
men
liuing
in
the
Church
,
are
then
knowne
to
be
counterfeits
and
hypocrites
when
they
doe
not
perseuere
.
And
if
perseuerance
doth
not
alwaies
accompanie
true
sauing
grace
,
what
will
be
the
difference
and
preferment
of
the
state
of
Redemption
,
before
the
state
of
Creation
?
Adam
before
the
fall
in
his
innocencie
had
indeede
to
can
that
he
would
,
but
hee
had
not
to
will
that
he
could
,
but
whosoeuer
are
in
Christ
,
as
all
are
that
haue
receiued
sauing
grace
,
they
haue
in
some
measure
both
posse
&
velle
,
so
as
it
is
impossible
they
should
either
totally
fall
,
or
finally
perish
.
Mans
saluation
being
put
into
his
owne
hands
,
was
lost
because
hee
was
not
confirmed
with
new
grace
in
the
act
of
temptation
,
but
being
now
committed
to
the
custodie
of
Christ
it
is
safe
&
sure
,
he
hauing
ouercome
Satan
and
al
the
powers
of
hell
,
by
subtiltie
and
violence
whereof
it
might
haue
bin
endangered
.
To
make
this
plaine
by
a
familiar
comparison
vsed
by
[
](A08129-e21420-b)*
*
Loc.
com
.
pag.
464.
Peter
Martyr
.
Suppose
there
were
a
great
weight
of
timber
or
stone
to
be
moued
,
if
a
man
shall
put
to
so
much
force
as
is
sufficient
,
that
is
,
so
much
as
may
preuaile
against
the
greatnes
of
the
mole
,
motion
must
necessarily
follow
:
in
like
manner
,
God
being
to
moue
the
stonie
and
wicked
hearts
of
men
,
if
hee
shall
of
his
mercie
infuse
but
so
much
grace
as
is
sufficient
,
that
is
,
so
much
as
will
counteruaile
the
hardnes
and
prauitie
of
them
,
it
cannot
be
auoided
but
they
must
bee
moued
and
mollified
,
and
that
not
by
any
violent
compulsion
,
but
by
a
most
effectuall
perswasion
.
As
for
the
distinction
of
sufficiencie
and
efficacie
,
and
the
difference
in
[
](A08129-e21460-b)*
*
An
example
of
the
naturall
agent
.
The
Sunne
hath
sufficiencie
to
enlighten
all
men
,
but
not
efficacie
in
the
blinde
.
naturall
and
voluntarie
agents
,
it
is
to
bee
acknowledged
,
and
hath
his
place
in
things
wherein
man
by
nature
hath
power
and
freedome
of
will
to
doe
or
not
to
doe
:
for
example
,
to
talke
,
to
goe
,
to
sit
,
or
to
vse
any
like
position
of
the
body
,
a
man
may
haue
the
sufficiencie
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
yet
not
the
efficacie
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
why
?
because
hee
will
not
,
and
hee
hath
power
to
stay
the
action
of
the
[
](A08129-e21490-b)*
*
Motiue
.
naturall
facultie
;
but
in
matters
concerning
the
kingdom
of
God
the
case
is
farre
otherwise
:
for
whosoeuer
hath
sufficient
grace
,
by
it
his
will
is
so
corrected
and
rectified
,
that
he
effectually
willeth
his
owne
saluation
.
And
for
men
to
imagine
that
a
man
doth
repell
true
sufficient
grace
though
in
neuer
so
small
measure
,
it
is
to
make
man
[
](A08129-e21500-b)*
*
Verum
est
nos
frustra
velle
nisi
Deus
misereatur
:
at
quis
dixerit
deum
frustra
misereri
si
nos
nolimus
.
stronger
then
God
.
Neither
doth
the
place
,
Acts
7.51
.
any
whit
at
al
patronage
this
error
,
where
Stephen
vpbraideth
the
stiffe-necked
.
Iewes
with
this
,
that
they
had
alwaies
resisted
the
holy
Ghost
,
for
he
speaketh
not
of
the
inward
powerfull
worke
of
the
holy
Ghost
in
the
conscience
;
but
of
his
outward
voyce
in
the
externall
ministerie
of
the
word
,
Nor
that
other
place
,
Matth.
23.37
.
I
would
,
but
ye
would
not
:
for
there
our
Sauiour
Christ
speaketh
not
as
hee
was
God
equall
with
his
Father
,
for
then
who
could
haue
resisted
his
wil
?
but
as
man
,
or
rather
as
minister
of
Circumcision
,
as
the
Apostle
termeth
him
,
Rom.
15.8
.
whose
office
was
to
will
and
procure
by
all
meanes
the
saluation
of
men
,
that
herein
also
hee
might
be
an
example
to
the
Ministers
of
the
new
Testament
,
who
were
to
succeed
him
,
whose
dutie
and
care
is
also
to
will
and
to
further
the
saluation
of
all
.
But
notwithstanding
all
this
,
it
is
thought
by
some
both
Papists
and
Protestants
Diuines
,
that
sauing
grace
may
bee
giuen
to
the
reprobate
,
and
to
credit
and
authorize
this
opinion
,
it
is
fathered
vpon
Augustine
,
and
affirmed
to
be
his
iudgement
;
and
to
this
end
two
places
are
alleaged
,
one
out
of
the
8.
chapter
de
corrupt
.
&
gratia
:
the
other
out
of
the
13.
chapter
of
the
same
booke
.
Ans.
Albeit
as
our
late
learned
Reader
answered
vnto
Duraeus
:
Malo
tecum
de
possessione
scripturarum
,
quam
patrum
contendere
:
yet
somewhat
I
haue
thought
good
to
say
,
both
to
deliuer
Augustine
from
suspition
of
this
error
,
and
also
for
the
fuller
manifestation
of
the
truth
in
this
point
.
Concerning
the
first
place
:
Mirandum
,
multumque
mirandum
,
&c.
in
effect
thus
much
.
It
is
greatly
to
bee
wondred
at
,
that
certaine
sonnes
of
God
,
whom
hee
hath
regenerated
in
Christ
,
and
to
whom
hee
hath
giuen
faith
,
hope
,
loue
,
&c.
should
notwithstanding
fall
away
and
in
the
end
perish
.
Ans.
This
needs
not
to
trouble
any
man
,
that
wil
but
peruse
the
chapter
following
,
wherein
Augustine
doth
sufficiently
expound
his
meaning
.
In
the
beginning
of
the
chapter
hee
distinguisheth
of
the
sonnes
of
God
:
some
are
sonnes
of
God
vnto
God
,
or
before
God
,
that
is
,
truly
and
indeed
;
and
some
are
sonnes
of
God
vnto
men
,
or
in
mans
iudgement
,
that
is
,
counterfeit
sonnes
,
which
,
as
hee
saith
afterward
,
when
they
were
sons
,
were
no
sonnes
,
that
is
,
as
himself
expoundeth
,
euen
then
when
they
were
sub
nomine
&
professione
filiorum
Dei
,
were
no
sonnes
of
God
indeed
.
And
looke
how
they
are
called
sonnes
,
so
in
the
same
sense
they
are
said
to
bee
regenerate
,
and
to
haue
faith
,
hope
and
loue
,
viz.
in
the
iudgement
of
men
,
and
quoad
praesentem
iustitiam
,
as
he
also
noteth
.
But
Bellarmine
finding
no
sure
hold
in
this
place
,
very
cunningly
passeth
it
ouer
,
lest
by
occasion
of
it
a
man
being
led
to
the
9.
chapter
should
see
Augustins
meaning
more
fully
,
and
so
be
able
to
answere
them
both
,
and
therefore
in
his
3.
Tome
,
3.
booke
,
de
Iustif
.
cap.
14.
he
alleageth
the
latter
,
wherein
there
seemeth
to
be
more
colour
&
probabilitie
,
then
in
the
former
.
The
effect
of
it
is
this
:
Credendum
,
&c.
We
are
to
beleeue
that
certaine
sonnes
of
perdition
,
which
begin
to
liue
in
the
faith
which
worketh
by
loue
,
shall
notwithstanding
before
they
goe
out
of
this
life
wholly
fall
away
and
perish
.
Answ.
The
meaning
of
Augustine
is
this
,
that
reprobates
liuing
in
the
Church
may
haue
certaine
beginnings
and
degrees
vnto
iustifying
faith
,
as
knowledge
of
the
Gospell
and
assent
thereunto
,
yea
and
a
confused
perswasion
that
many
hereby
are
iustified
and
shall
bee
saued
,
and
falsely
also
perswade
themselues
of
their
own
saluation
,
whereupon
they
ioy
and
take
pleasure
in
their
knowledge
and
profession
,
and
are
zealous
for
the
Lord
of
Hoasts
as
Iehu
was
,
and
doe
reuerence
the
Ministers
as
Herod
did
Iohn
Baptist
,
and
dislike
prophane
persons
,
and
such
as
are
contemners
of
the
word
,
and
disordered
in
their
liues
,
and
yet
for
all
that
are
not
sound
at
the
heart
,
the
word
of
God
hauing
no
thorow
rooting
in
them
,
but
(
like
vnto
the
stony
ground
wherein
the
seede
,
for
want
of
sufficient
rooting
,
at
the
heate
of
the
Sun
is
parched
and
withered
away
)
in
the
time
of
temptation
they
wholly
fall
away
.
And
that
Augustine
neuer
meant
that
true
sauing
faith
could
euer
faile
,
and
therefore
could
neuer
befall
the
reprobate
,
it
is
manifest
out
of
his
106.
Tract
vpon
Iohn
:
where
,
vpon
the
17.
chapt
.
verse
8.
Et
cognouerurt
vere
&
crediderunt
,
hee
hath
these
words
:
Crediderunt
(
saith
hee
)
subaudiendum
vere
,
quomodo
credendum
est
:
id
est
,
inconcusse
,
firme
,
stabiliter
,
fortiter
,
non
iam
in
propria
redituri
,
&
Christum
relicturi
.
Now
then
if
by
Augustins
iudgement
true
faith
wheresoeuer
it
bee
,
is
perpetuall
,
then
it
followeth
that
it
cannot
bee
communicated
vnto
the
reprobate
,
for
them
also
it
should
remaine
with
them
for
euer
,
and
aduance
them
to
eternal
life
.
But
whatsoeuer
Augustins
iudgment
was
,
he
was
but
a
man
,
no
Prophet
nor
Apostle
,
and
therefore
not
priuiledged
from
errour
,
touching
whom
,
though
euer
to
be
reuerenced
in
the
Church
,
we
may
say
as
himself
said
of
Cyprian
,
when
as
the
Donatists
alleaged
his
authoritie
against
him
:
Whatsoeuer
(
saith
Augustine
)
Cyprian
hath
said
agreeable
to
Scriptures
,
I
receiue
it
with
his
commendation
,
Quicquid
non
congruit
,
cum
eius
pace
,
respuo
.
Let
vs
therefore
come
to
the
Scriptures
,
one
sentence
whereof
ought
to
be
of
greater
price
and
value
with
vs
,
and
with
greater
reuerence
and
admiration
to
be
receiued
of
vs
,
then
tenne
thousand
sentences
of
humane
writings
,
out
of
which
the
euidence
of
this
point
may
most
certainly
be
concluded
.
Acts
13.48
.
So
many
as
were
ordained
to
eternall
life
beleeued
.
Where
the
restraint
is
to
be
obserued
,
the
Apostle
doth
not
make
faith
common
to
all
,
but
to
the
elect
onely
,
excluding
(
as
it
is
manifest
to
any
indifferent
reader
)
all
others
which
were
not
ordained
to
life
.
And
lest
any
man
might
doubt
of
the
equality
&
reciprocation
of
the
members
,
that
is
,
faith
and
election
,
let
him
reade
Tit.
1.1
.
where
the
Apostle
speaketh
of
a
faith
proper
to
the
elect
,
which
the
article
plainly
declareth
,
put
there
for
distinction
sake
;
noting
that
there
is
a
faith
indeed
in
reprobates
,
to
wit
,
a
temporarie
,
or
historicall
faith
,
but
not
the
faith
of
the
elect
,
viz.
sauing
and
iustifying
faith
,
the
which
whosoeuer
hath
,
hath
presently
eternall
life
,
Ioh.
3.36
.
not
only
in
a
blind
and
coniecturall
hope
,
as
the
Papists
say
,
but
in
a
certaine
and
infallible
perswasion
grounded
vpon
the
word
and
promise
of
God
,
and
in
such
a
hope
as
disappointeth
not
,
neither
maketh
ashamed
,
neither
that
only
but
in
present
possession
,
if
wee
regard
the
beginnings
of
it
:
for
there
are
three
degrees
of
eternall
life
;
the
first
is
in
this
life
,
in
faith
and
regeneration
;
the
second
in
the
end
of
this
life
in
the
totall
abolishment
of
sinne
,
which
is
the
accomplishment
of
mortification
;
the
third
is
after
this
life
,
at
the
resurrection
in
the
fulnes
of
glory
,
wherewith
both
soule
and
bodie
shall
bee
replenished
for
euer
:
wherfore
the
first
degree
or
entrance
into
this
life
is
made
so
soone
as
a
man
beginneth
to
beleeue
.
Further
,
in
the
same
chapter
,
vers.
18.
hee
that
beleeueth
(
saith
our
Sauiour
Christ
)
is
not
condemned
,
neither
euer
shall
be
,
as
it
appeareth
,
Ioh.
5.24
.
but
hath
alreadie
passed
from
death
vnto
life
:
and
Rom.
8.1
.
There
is
no
condemnation
to
them
that
by
faith
are
ingrafted
into
Christ
:
&
lest
any
should
doubt
of
their
perseuerance
,
hee
addeth
by
way
of
description
,
that
they
are
such
as
walke
not
according
to
the
flesh
,
but
according
to
the
spirit
.
Further
,
that
true
faith
is
an
infallible
note
of
election
,
it
is
manifest
,
2.
Tim.
2.21
.
whosoeuer
purgeth
himselfe
from
these
hee
shall
be
a
vessell
vnto
honour
.
Whence
I
reason
thus
:
[
](A08129-e21870-b)*
*
The
syllogisme
at
large
may
thus
be
framed
:
If
sanctification
be
a
sure
mark
of
election
,
them
saith
is
so
,
because
sanctification
is
an
inseparable
fruit
of
faith
:
But
sanctification
is
a
sure
marke
of
election
:
Therefore
,
&c.
Sanctification
is
a
sure
marke
of
election
;
now
sanctification
is
a
fruit
of
faith
,
for
that
alone
purifieth
the
hart
,
Acts
15.
Ergo.
And
indeede
Ioh.
14.16.17
.
our
Sauiour
Christ
denieth
that
the
world
,
that
is
,
reprobates
,
can
receiue
the
spirit
of
regeneration
,
which
is
the
comforter
and
leader
into
all
truth
:
and
Paul
,
2.
Cor.
13.5
.
excepteth
the
reprobates
from
the
number
of
such
as
haue
Iesus
Christ
dwelling
in
their
hearts
by
faith
.
By
al
which
it
is
more
then
manifest
that
true
sauing
grace
is
neuer
communicated
to
the
reprobate
.
Lastly
,
if
this
doctrine
might
stand
,
three
notable
absurdities
in
Diuinitie
would
necessarilie
follow
vpon
it
.
First
,
that
reprobates
in
their
persons
and
actions
shall
sometimes
please
God
,
viz.
when
they
haue
faith
,
and
worke
from
faith
;
for
faith
is
that
,
that
makes
both
person
and
action
acceptable
to
God
:
but
how
can
this
stand
with
that
of
our
Sauiour
Christ
?
Matth.
7.23
.
who
shall
pronounce
at
the
day
of
iudgement
of
them
that
were
otherwise
adorned
with
most
rare
and
singular
gifts
and
graces
of
God
;
I
neuer
knew
you
,
at
no
time
I
approued
you
either
in
your
persons
or
works
,
I
neuer
acknowledged
you
for
mine
:
which
hee
would
not
,
neither
could
say
,
if
euer
they
had
been
indued
with
true
faith
,
for
at
that
time
at
the
least
he
must
needes
haue
acknowledged
them
to
be
his
.
Secondly
,
the
certaintie
of
saluation
falleth
flat
to
the
ground
,
for
the
which
wee
contend
so
much
with
the
Papists
,
for
what
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
medium
is
there
,
wherby
to
perswade
the
conscience
of
the
certaintie
of
election
besides
faith
;
which
if
it
be
a
common
grace
to
the
reprobate
with
the
Elect
,
then
no
certitudo
fidei
,
for
a
man
may
beleeue
the
pardon
of
a
sin
,
and
yet
for
all
that
be
a
reprobate
.
Thirdly
,
the
very
reprobate
ones
shall
be
true
members
of
Christ
,
and
of
the
Catholike
Church
,
which
is
meere
Poperie
,
and
the
thing
that
Bellarmine
and
the
Papists
labour
to
establish
.
Secondly
,
the
very
word
Election
ouerturneth
this
deuice
of
an
vniuersall
decree
,
for
in
euery
choice
there
is
a
taking
of
some
,
and
a
refusall
of
other
some
,
and
he
that
electeth
cannot
be
said
to
take
all
but
some
only
.
Obiect
.
To
elect
,
is
to
loue
:
but
God
loueth
all
his
creatures
,
and
therefore
chuseth
all
.
Answ.
To
elect
is
not
to
loue
,
but
to
destinate
and
appoint
to
an
eternall
loue
.
Againe
,
God
loues
not
all
with
an
equall
loue
,
hee
is
said
to
loue
all
in
that
hee
willeth
good
vnto
all
,
but
not
the
good
of
eternall
life
.
Thus
Thomas
answereth
,
part.
1.
qu.
23.
art.
3.
Thirdly
,
wee
see
by
the
euent
that
all
come
not
to
eternall
life
,
but
some
only
;
how
then
can
we
imagine
that
the
finall
estate
of
a
man
in
saluation
and
damnation
should
come
to
passe
without
the
decree
of
God
?
Ioh.
17.2.11
.
our
Sauiour
Christ
giueth
eternall
life
to
them
alone
that
were
giuen
him
of
the
Father
,
that
is
,
those
that
were
elected
:
now
if
all
had
bin
elected
,
why
did
he
not
speake
generally
,
that
he
gaue
eternall
life
to
all
,
but
restraineth
it
to
those
that
were
giuen
him
of
the
Father
.
But
here
exception
will
be
made
;
though
Gods
decree
bee
vniuersall
,
yet
conceiued
with
a
condition
,
which
when
men
doe
not
obserue
,
no
maruell
though
they
miscarrie
and
come
not
to
eternall
life
.
Answ.
This
conditionall
decree
is
a
foolish
dreame
of
mans
braine
,
and
carrieth
with
it
many
grosse
absurdities
.
First
,
the
Scripture
hath
not
spoken
a
word
of
it
,
but
whensoeuer
it
mentioneth
the
decree
,
it
simply
and
categorically
propoundeth
it
,
as
Rom.
9
and
Ephe.
1.4
.
He
hath
chosen
vs
before
the
foundation
of
the
world
.
It
will
be
replied
,
the
Gospell
is
propounded
with
condition
,
and
that
is
nothing
else
but
Gods
predestination
reuealed
.
Ans.
Albeit
I
confesse
that
the
Gospell
doth
in
some
part
reueale
the
decree
of
God
,
yet
it
followeth
not
,
that
it
is
to
bee
confounded
with
it
;
and
that
they
are
things
distinct
one
from
an
other
may
appeare
by
these
differences
.
First
,
predestination
being
as
it
is
commonly
vsed
in
Scriptures
,
and
in
the
writings
of
Diuines
referred
to
the
Elect
,
is
that
wherein
God
determineth
what
he
will
doe
touching
vs
or
in
vs
,
and
hereupon
the
definition
of
Augustine
is
commonly
receiued
.
It
is
the
preparation
of
the
blessing
of
God
,
wherby
they
are
deliuered
,
that
are
deliuered
:
But
the
Gospell
is
that
wherein
hee
determineth
by
dutie
what
we
are
to
doe
vnto
him
.
Secondly
,
in
predestination
hee
defineth
both
the
materiall
and
formall
number
(
as
the
Schoolemen
speake
)
that
is
,
who
and
how
many
they
are
that
shall
be
saued
,
which
number
can
neither
be
augmented
,
diminished
,
or
altered
:
whereupon
our
Sauiour
Christ
,
Iohn
13.18
.
I
know
(
saith
hee
)
whom
I
haue
chosen
.
In
the
Gospell
he
describeth
them
by
their
qualities
wherewith
they
are
to
be
endued
,
to
wit
,
faith
and
repentance
.
Thirdly
,
predestination
is
the
decree
it selfe
:
the
Gospell
an
outward
meanes
of
execution
,
whereupon
the
Gospell
may
be
conceiued
with
condition
,
though
the
decree
bee
most
simple
and
absolute
,
and
therefore
hath
the
Gospell
a
condition
annexed
both
in
respect
of
the
godly
,
that
they
might
bee
assured
of
their
election
,
obseruing
the
condition
,
as
also
of
the
wicked
,
that
they
neglecting
it
might
be
the
more
inexcusable
,
specially
they
being
not
ignorant
that
the
Lord
required
it
at
their
hands
.
Againe
,
many
inconueniences
doe
follow
of
this
conditionall
decree
:
for
first
if
God
hath
decreed
the
saluation
of
men
with
condition
,
then
this
condition
must
depend
either
vpon
the
will
of
the
Creator
,
or
the
will
of
the
creature
;
if
vpon
his
own
will
,
the
tenour
of
the
decree
shall
be
this
:
God
hath
decreed
or
willed
to
saue
all
men
if
he
will
,
which
is
absurd
to
common
reason
:
if
vpon
mans
will
,
then
the
condition
is
either
possible
or
impossible
,
if
possible
either
vnto
nature
or
vnto
grace
:
not
vnto
nature
,
for
that
is
Pelagianisme
;
not
vnto
grace
,
for
thereof
followes
three
notable
absurdities
.
First
,
that
grace
is
communicated
to
all
,
and
to
euery
particular
man
.
Secondly
,
that
by
vertue
of
this
grace
euery
man
hath
a
flexible
will
like
vnto
Adam
,
so
as
hee
may
will
his
saluation
,
or
nill
it
.
Thirdly
(
which
followeth
of
the
former
)
that
he
may
resist
and
reiect
the
sauing
grace
of
God
,
which
in
no
wise
is
to
be
admitted
,
as
in
part
wee
haue
proued
before
.
Secondly
,
this
conditionall
decree
implieth
in
it
a
contradiction
,
for
the
condition
must
needes
be
either
euill
or
good
:
no
man
will
affirme
that
God
decreeth
any
thing
vpon
an
euill
condition
,
and
if
it
bee
good
,
it
is
an
effect
of
predestination
&
a
means
of
saluation
,
vnto
which
a
man
is
as
well
predestinate
,
as
vnto
the
end
:
for
example
,
wee
are
predestinate
,
not
if
we
doe
beleeue
,
but
that
we
may
beleeue
,
and
consequently
bee
saued
:
now
for
a
man
to
bee
predestinate
,
if
he
doe
beleeue
,
is
to
bee
predestinate
to
the
end
,
and
not
to
the
meanes
,
that
is
,
to
be
predestinate
,
and
not
to
be
predestinate
:
for
that
word
signifieth
to
be
predestinate
vnto
an
end
,
which
wee
come
vnto
by
set
and
appointed
meanes
.
Thirdly
,
it
fastneth
vpon
God
sundrie
indignities
;
as
first
that
it
subuerteth
the
order
of
nature
,
suspending
most
impiously
and
indignely
the
will
of
the
Creator
,
which
is
the
first
and
supreme
cause
of
al
vpon
the
will
of
the
creature
,
against
a
common
rule
receiued
in
Schooles
,
Actus
primae
causae
ordinat
actum
secundae
:
which
is
nothing
else
but
to
make
man
the
Lord
and
Emperour
,
&
God
to
bee
his
vnderling
.
Secondly
,
it
ascribes
vnto
God
either
impendence
or
want
of
knowledge
,
as
that
hee
is
ignorant
of
the
euents
of
things
,
or
else
impotencie
and
want
of
power
,
that
he
is
not
able
to
effect
,
what
hee
hath
willed
and
decreed
;
no
other
reason
can
bee
deuised
of
the
conditionall
decree
:
for
we
see
among
men
that
they
are
constrained
to
annexe
conditions
to
their
decrees
,
either
because
they
know
not
how
things
will
befall
out
,
and
so
might
be
deceiued
,
or
else
doe
want
power
to
effect
that
which
they
would
:
but
if
they
might
haue
their
choice
they
would
decree
al
things
absolutely
;
far
be
it
therfore
from
vs
to
charge
God
with
that
,
wherof
we
would
disburthen
our selues
.
Fourthly
,
it
makes
the
decree
of
predestination
to
be
vncertaine
;
for
to
decree
a
thing
conditionally
,
is
to
decree
vncertainly
,
considering
that
the
conditionall
proposition
doth
affirme
or
determine
nothing
certainly
,
nay
it
is
as
though
God
had
decreed
nothing
at
all
concerning
man
,
especially
when
as
the
thing
determined
is
in
the
power
of
mans
will
,
and
in
respect
of
God
,
the
decree
may
come
to
passe
,
or
not
come
to
passe
.
Lastly
,
if
God
haue
decreed
to
saue
all
,
if
they
doe
beleeue
,
by
like
proportion
of
reason
he
may
bee
said
to
haue
decreed
to
refuse
and
condemne
all
,
so
bee
it
they
doe
not
beleeue
:
for
by
as
good
reason
,
and
vpon
as
good
ground
,
wee
may
hold
an
vniuersall
reprobation
vpon
the
condition
of
incredulitie
,
as
an
vniuersall
election
vpon
condition
of
faith
.
Secondly
,
it
serueth
to
refute
another
error
of
the
same
persons
,
who
holde
that
the
difference
betweene
man
&
man
is
not
made
in
the
counsell
of
God
,
but
wholly
consisteth
in
the
will
of
man
;
for
by
their
doctrine
,
Gods
mercie
is
extended
vnto
all
,
not
onely
in
the
decree
,
but
euen
in
the
execution
of
it
,
so
that
as
God
from
all
eternitie
hath
appointed
to
saue
all
,
if
they
doe
beleeue
,
so
in
time
hee
giueth
them
grace
and
power
to
beleeue
,
if
they
will
;
for
so
they
define
their
vniuersall
grace
,
an
habitude
or
power
to
beleeue
,
if
they
will
.
But
of
these
men
I
demaund
then
whence
comes
the
acting
and
confirming
of
this
generall
power
,
that
some
doe
indeed
beleeue
,
and
some
doe
not
,
some
perseuere
in
faith
,
some
do
not
?
If
it
shall
be
answered
,
that
it
proceedeth
from
another
speciall
grace
of
God
,
(
which
were
the
safest
)
then
I
aske
,
why
doth
God
giue
this
speciall
grace
to
act
and
confirme
faith
in
some
,
and
not
in
others
?
no
reason
can
be
rendred
but
his
will
:
so
then
by
this
reason
the
will
of
God
shall
put
the
difference
betweene
man
and
man
,
and
not
mans
will
.
If
it
shall
be
said
,
that
it
comes
of
the
will
of
man
,
it
smelleth
strongly
of
Pelagianisme
:
for
howsoeuer
they
would
cloake
all
vnder
the
name
of
grace
,
and
seeme
to
attribute
nothing
vnto
nature
,
but
all
vnto
grace
;
yet
they
cannot
scape
so
,
for
all
men
descending
of
Adam
hauing
equall
grace
,
how
commeth
it
to
passe
,
that
his
generall
power
is
acted
in
some
,
and
not
in
othersome
?
Answere
is
made
,
because
some
will
beleeue
,
some
will
not
,
some
will
perseuere
,
some
will
not
:
what
is
this
else
but
to
attribute
the
whole
saluation
of
man
to
his
owne
will
,
and
to
the
power
of
nature
,
considering
that
saluation
followeth
not
necessarily
of
grace
,
which
is
common
to
all
,
but
of
the
acting
and
confirmation
of
it
,
which
is
wholly
ascribed
to
the
will
of
man
without
any
speciall
grace
?
The
vse
of
instruction
is
this
,
that
seeing
God
hath
thus
sorted
and
distinguished
men
in
his
decree
,
and
no
cause
thereof
is
knowne
vnto
vs
,
wee
ought
with
feare
and
astonishment
to
submit
our selues
vnto
the
good
will
and
pleasure
of
God
,
and
to
reuerence
that
mysterie
which
our
reason
cannot
comprehend
,
following
the
modestie
of
Dauid
,
Psal.
36.
where
considering
of
the
vnsearchable
iudgements
of
God
crieth
out
,
that
his
iudgements
are
a
great
deepe
,
which
cannot
bee
sounded
by
the
slender
and
shallow
reason
of
man
;
and
of
Paul
,
Rom.
11.33
.
where
hauing
discoursed
at
large
of
the
reiection
of
the
Iew
,
and
the
election
of
the
Gentile
,
breaketh
out
into
the
admiration
of
the
vnsearchable
and
vnconceiueable
iudgements
of
God
.
Augustine
also
had
well
taken
out
this
lesson
,
who
considering
of
this
great
and
high
mysterie
,
and
the
strangenes
of
it
,
why
God
draweth
some
,
and
not
othersome
?
why
hee
giueth
perseuerance
to
some
,
and
not
to
others
?
why
hee
chuseth
some
,
and
refuseth
others
?
hee
doth
not
reason
the
matter
,
but
admireth
and
saith
,
O
Altitudo
!
And
this
sobrietie
of
iudgment
haue
all
Gods
children
practised
in
all
ages
,
neither
may
we
carpe
and
cauill
at
that
which
for
the
depth
and
profoundnes
of
it
wee
are
neuer
able
to
conceiue
.
Thus
much
shall
suffice
to
haue
spoken
of
the
generall
doctrine
,
and
of
the
vse
thereof
:
now
let
vs
descend
to
a
more
particular
handling
and
examining
of
the
text
.
And
to
speake
of
the
words
as
they
lie
in
the
text
;
whereas
the
Apostle
saith
,
God
hath
not
appointed
vs
,
&c.
it
is
manifest
that
there
is
a
number
of
men
in
the
decree
of
God
appointed
to
wrath
,
or
there
is
a
decree
of
Reprobation
;
the
which
that
wee
may
the
better
vnderstand
may
bee
thus
described
.
Reprobation
is
the
decree
of
God
,
by
which
vpon
his
owne
will
he
hath
purposed
to
refuse
certaine
men
for
the
manifestation
of
his
iustice
.
For
the
cleering
of
this
description
these
foure
points
offer
themselues
to
bee
considered
.
First
,
the
obiect
or
matter
of
this
decree
.
Secondly
,
the
order
of
it
.
Thirdly
,
the
impulsiue
cause
.
Fourthly
,
the
end
.
Touching
the
first
.
The
thing
decreed
is
the
reiection
of
certaine
men
;
neither
may
this
seeme
strange
or
hard
to
any
,
for
God
is
a
most
absolute
and
soueraigne
Lord
,
and
may
doe
with
his
owne
what
he
will
,
and
therefore
may
open
the
gates
of
heauen
,
and
admit
into
his
kingdome
whom
hee
will
,
and
therefore
may
barre
the
gates
and
shut
out
whom
he
will
,
and
who
can
controle
him
,
or
iustly
reprehend
him
?
Is
any
mans
eye
euill
because
he
is
good
?
or
doth
God
vse
partialitie
,
or
acceptation
of
any
mans
person
?
Nothing
lesse
:
for
vnto
the
one
(
as
Augustine
saith
[
](A08129-e22340-b)*
*
Tom.
2.
epist.
105.
)
he
giueth
indebitam
gratiam
,
and
to
the
other
debitam
poenam
.
The
Scripture
also
is
pregnant
in
this
point
.
Prouerbs
16.4
.
God
hath
made
all
things
for
himselfe
,
yea
the
wicked
man
to
the
day
of
euill
.
Rom.
9.22
.
There
are
vessels
of
wrath
fitted
or
framed
to
destruction
:
in
this
place
some
are
appointed
vnto
wrath
.
Iude
verse
4.
there
is
mention
of
certaine
false
teachers
,
that
were
of
old
ordained
vnto
condemnation
,
neither
are
they
ordained
to
the
end
alone
,
but
to
the
meanes
also
.
1.
Pet.
2.8
.
Christ
is
a
stone
to
stumble
at
,
and
a
rock
of
offence
to
certaine
men
,
which
stumbled
at
the
word
,
being
disobedient
,
vnto
the
which
thing
they
were
euer
ordained
.
Why
should
we
then
be
squemish
or
afraid
to
speake
with
the
Scripture
,
that
God
hath
reiected
some
men
,
and
purposed
to
glorifie
his
name
in
their
deserued
condemnation
.
The
order
of
this
decree
followeth
:
wherein
we
are
to
consider
,
first
of
all
that
God
for
his
part
,
as
he
doth
conceiue
all
things
at
once
,
and
not
successiuely
one
thing
after
another
,
but
past
,
present
,
&
to
come
,
at
once
,
with
one
eternall
and
immutable
act
of
vnderstanding
;
so
hee
doth
decree
all
things
at
once
,
and
not
successiuely
:
the
reason
is
plaine
,
because
all
things
are
present
vnto
him
;
wherefore
we
are
not
greatly
to
contend
about
the
order
,
there
being
no
difference
of
it
in
God
,
in
whom
there
is
neither
prius
nor
posterius
.
Yet
for
the
helping
of
our
weakenes
in
this
high
mysterie
,
we
may
distinguish
the
counsell
of
God
in
this
point
,
into
two
acts
or
degrees
,
the
which
that
we
doe
not
in
any
wise
misconceiue
,
this
ground
must
be
laid
:
That
whatsoeuer
God
hath
decreed
,
hee
hath
done
it
most
wisely
:
now
wisedome
requireth
that
a
man
should
thinke
first
of
the
end
,
&
then
of
the
meanes
,
and
therefore
determine
first
touching
the
end
,
and
then
after
touching
the
meanes
:
now
the
end
which
God
propoundeth
vnto
himselfe
in
the
decree
of
Reprobation
,
is
partly
the
manifestation
of
his
wrath
expressed
in
this
text
,
and
partly
of
his
power
and
iustice
,
Rom.
9.22
.
The
first
act
therefore
of
this
decree
may
not
(
as
I
take
it
)
be
vnfitly
thus
conceiued
.
It
is
the
decree
of
God
wherein
hee
hath
purposed
to
passe
by
some
men
,
that
in
them
hee
might
manifest
his
wrath
and
iustice
.
This
act
is
called
by
schoolemen
the
priuatiue
or
negatiue
reprobation
,
because
God
in
it
denieth
to
giue
grace
,
and
by
some
later
Diuines
the
decree
of
preterition
.
And
it
hath
not
any
cause
out
of
God
in
the
creature
.
The
second
act
is
the
ordaining
of
the
creature
vnto
iust
punishment
,
which
is
termed
in
Schooles
the
positiue
or
affirmatiue
reprobation
.
Againe
,
this
act
in
regard
of
the
obiect
hath
a
double
consideration
,
the
one
is
simple
,
as
it
respecteth
this
or
that
particular
man
,
as
Pharaoh
,
Saul
,
Iudas
,
comparatiue
,
as
it
respecteth
this
man
and
not
that
,
as
Pharach
,
and
not
Moses
;
Saul
,
and
not
Dauid
;
Iudas
,
and
not
Peter
.
The
impulsiue
cause
of
the
priuatiue
,
or
negatiue
reprobation
,
is
no
other
then
the
will
of
God
,
as
it
may
appeare
,
Romans
9.22
.
What
if
God
would
,
&c.
and
in
the
same
chapter
,
verse
18.
no
other
reason
is
rendred
,
(
why
God
hardneth
the
hearts
of
men
,
that
is
,
hauing
offered
them
means
of
mollifying
their
hearts
,
and
hauing
put
into
their
mindes
good
motions
,
doth
suffer
them
notwithstanding
to
abuse
them
to
their
greater
hardening
,
and
hereupon
in
his
iust
iudgement
doth
deliuer
them
vp
to
Satan
and
their
owne
concupiscences
as
vnto
tormentors
,
that
they
become
more
obdurate
and
obstinate
in
sinne
,
and
so
worke
their
owne
woe
,
and
in
fine
make
vp
the
measure
of
their
owne
damnation
)
saue
onely
the
will
of
God
,
whom
hee
will
hee
hardeneth
:
neither
is
there
any
other
reason
rendred
of
the
hatred
of
Esau
,
then
of
the
loue
of
Iacob
.
Likewise
our
Sauiour
Christ
,
Matth.
11.25.26
.
yeeldeth
no
reason
of
the
reuelation
of
the
Gospell
to
some
,
and
the
hyding
from
others
,
saue
the
good
pleasure
of
God
;
Euen
so
O
Father
because
it
pleased
thee
.
But
this
seemeth
hard
vnto
many
to
ascribe
vnto
God
(
whom
the
scriptures
euery
where
describe
to
bee
full
of
bountie
,
and
mercie
,
and
slow
to
wrath
)
such
a
decree
and
that
vpon
his
owne
will
:
let
vs
therefore
consider
their
reasons
.
First
,
they
hold
it
to
be
a
matter
of
crueltie
and
rigour
for
God
thus
to
purpose
the
reprobation
of
man
.
Answere
.
Shall
it
bee
no
crueltie
in
man
(
who
is
but
a
pettie
Lord
,
or
rather
a
Tenant
at
will
,
hauing
all
his
interest
and
title
vnto
the
creatures
by
grant
and
concession
from
God
)
to
kill
an
oxe
or
a
sheepe
for
his
vse
,
to
hunt
or
to
kill
the
Hare
or
the
Partridge
for
his
pleasure
?
and
shall
God
(
who
is
a
most
absolute
and
soueraigne
Lord
ouer
all
creatures
)
be
accused
and
arraigned
of
crueltie
and
seuere
dealing
,
if
vpon
his
will
he
do
refuse
and
forsake
his
creature
for
his
glorie
?
Further
it
is
obiected
;
That
he
that
ordaineth
to
the
end
which
is
damnation
,
ordaines
to
the
meanes
which
is
sinne
;
but
hee
ordaines
to
the
end
.
Ergo.
and
so
by
this
doctrine
God
shall
bee
made
the
author
of
sinne
.
Answ.
The
supreme
end
which
God
propoundeth
vnto
himselfe
in
this
decree
is
not
the
destruction
of
man
,
but
the
declaration
of
his
iustice
:
the
appointed
meanes
to
this
end
is
not
sinne
on
Gods
part
,
which
is
euill
in
it selfe
;
but
the
iust
and
voluntarie
permission
of
sinne
,
which
is
good
:
sinne
therefore
in
it selfe
is
no
effect
of
the
decree
of
God
,
but
an
Antecedent
thereunto
,
yea
euen
a
procuring
and
meritorious
cause
of
actuall
reprobation
,
that
is
,
damnation
.
Lastly
it
is
replied
,
that
if
God
vpon
his
wil
hath
decreed
to
condemne
any
,
he
shall
be
contrarie
to
himselfe
:
for
in
his
word
he
hath
reuealed
,
that
hee
willeth
not
the
death
of
a
sinner
,
Ezech.
33.11
.
but
that
all
men
should
be
saued
,
&c.
1.
Tim.
2.4
.
Answ.
A
sinner
must
be
considered
either
as
he
is
man
,
or
as
he
is
a
sinner
,
as
[
](A08129-e22610-b)*
*
Ad
Simplic
.
lib.
1.
qu.
2.
Augustine
answereth
,
God
is
not
delighted
with
the
death
of
a
sinner
as
he
is
a
man
,
but
as
hee
is
a
sinner
,
neither
that
simply
as
it
is
the
ruine
and
ouerthrow
of
the
creature
,
Aug.
de
Corrup
.
&
grat
.
cap.
14.
or
the
putting
of
him
foorth
vnto
punishment
,
but
as
it
is
an
illustration
of
the
glorie
of
God
and
execution
of
his
iustice
.
Touching
the
latter
place
it
maketh
nothing
for
the
purpose
,
being
rightly
interpreted
.
For
where
it
is
said
,
God
would
haue
all
men
saued
,
the
word
(
[
](A08129-e22670-b)*
*
Particula
omnis
non
semper
collectiuè
,
sed
saepe
distributiue
vt
hic
sumitur
.
Vid.
Arist.
Polit.
lib.
2.
cap.
1.
All
)
must
not
bee
taken
vniuersally
,
but
indefinitly
,
according
to
the
ancient
exposition
of
Augustine
,
not
all
and
euery
one
,
but
of
all
some
;
not
singula
generum
,
but
genera
sing●●●orum
.
And
this
meaning
agreeth
very
fitly
vnto
the
text
:
for
the
Apostle
hauing
in
the
first
verse
exhorted
that
prayers
and
supplications
should
be
made
for
all
men
,
lest
he
should
be
mistaken
,
(
as
though
his
meaning
were
,
that
all
men
,
euen
reprobates
detected
,
and
sinners
against
the
holy
Chost
,
should
be
prayed
for
,
)
he
expounds
himselfe
in
the
next
verse
:
for
Kings
,
and
for
all
that
are
in
authoritie
,
that
is
,
for
all
states
,
degrees
,
callings
,
and
conditions
of
men
.
Now
in
the
fourth
verse
he
vrgeth
his
exhortation
by
a
reason
,
wherein
the
vniuersall
note
must
bee
equally
extended
as
before
;
the
reason
standeth
thus
:
Those
whom
God
would
haue
saued
ought
to
be
prayed
for
;
but
of
all
sorts
and
conditions
of
men
God
would
haue
some
to
be
saued
.
Ergo.
The
proposition
is
concealed
,
the
assumption
is
laid
downe
in
the
fourth
verse
,
the
conclusion
is
the
exhortation
in
the
first
verse
:
and
that
it
cannot
bee
taken
generally
,
the
context
doth
plainly
declare
in
that
all
come
not
to
the
knowledge
of
the
truth
,
that
is
,
of
the
Gospell
,
neither
possibly
can
doe
,
seeing
to
many
it
hath
pleased
God
in
all
ages
to
denie
all
means
of
reuelation
.
Againe
,
all
men
that
are
saued
,
God
would
haue
them
saued
;
as
if
a
man
should
speake
of
the
gates
of
a
citie
,
all
men
enter
in
by
these
gates
,
that
is
,
all
that
doe
enter
:
for
it
were
absurd
to
say
that
all
men
liuing
enter
into
that
citie
:
Epist.
107.
ad
ritalem
.
&
Ench.
103.
&
cap.
8.
de
oredest
,
sanct
.
so
Augustine
also
expoundeth
.
Againe
,
both
the
word
of
God
,
and
Augustine
in
his
book
[
](A08129-e22820-b)*
*
Lib.
15.
cap.
1.
de
ciuit
.
Dei
,
distinguisheth
mankinde
into
two
companies
or
societies
,
of
both
which
vniuersall
propositions
are
giuen
out
:
as
for
example
,
of
the
elect
,
that
they
shall
be
all
taught
of
God
:
of
the
reprobate
,
that
euery
man
seeketh
his
owne
;
so
it
is
said
here
God
would
haue
all
men
to
bee
saued
,
that
is
,
the
elect
:
for
so
the
proposition
is
to
bee
restrained
vnto
the
matter
subiect
,
there
being
also
an
vniuersalitie
of
the
elect
.
Lastly
,
the
place
may
bee
vnderstood
fitly
not
of
all
men
descending
from
Adam
,
but
of
al
men
in
the
last
age
of
the
world
,
that
is
,
of
Iewes
,
and
Gentiles
;
for
in
the
three
formes
ages
,
there
was
alwaies
a
difference
betweene
man
and
man
,
people
and
people
:
in
the
first
age
some
were
the
sonnes
of
God
,
some
the
sonnes
of
men
:
in
the
second
age
some
the
children
of
the
promise
,
some
of
the
flesh
:
in
the
third
age
some
were
Iewes
,
some
Gentiles
:
but
in
the
fourth
age
,
at
the
ascension
of
Christ
,
this
difference
hath
been
taken
away
,
and
the
promise
of
grace
and
mercie
,
at
least
in
regard
of
the
propounding
of
it
,
made
common
to
all
people
.
And
that
this
is
the
meaning
of
the
place
,
Paul
,
who
is
the
best
interpreter
of
himselfe
,
plainly
sheweth
;
Act.
17.30
.
the
times
of
ignorance
,
&c.
but
now
he
admonisheth
all
men
euery
where
to
repent
.
Rom.
16.25.26
.
The
mysterie
was
kept
hid
from
the
beginning
of
the
world
,
but
now
is
opened
and
published
among
all
nations
.
So
Coloss
1.26.27
.
Secondly
,
the
will
of
God
in
scriptures
is
vsed
two
waies
:
first
,
it
signifieth
the
decree
,
and
is
called
by
Schoolemen
voluntas
beneplaciti
.
Secondly
,
the
reuealed
wil
,
and
so
is
called
voluntas
signi
:
by
the
latter
hee
willeth
that
all
men
should
be
saued
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
offereth
grace
&
the
means
of
saluation
to
all
,
not
by
the
former
according
to
the
distinction
vsed
by
some
Diuines
;
he
willeth
the
saluation
of
all
,
quoad
preceptionem
&
approbationem
,
sed
non
quoad
gratiam
&
efficaciam
.
But
here
it
will
be
replied
,
that
then
there
shall
be
two
willes
in
God
one
contrarie
to
another
.
Answ.
To
will
and
to
nill
the
same
thing
doth
not
bring
in
a
contrarietie
,
vnlesse
one
and
the
same
respect
be
obserued
in
both
.
Now
God
in
some
respects
willeth
the
saluation
of
men
,
that
is
,
offereth
the
meanes
principally
that
they
might
bee
the
more
inexcusable
,
and
in
other
respects
,
and
for
other
iust
&
necessary
causes
knowne
to
himself
nilleth
their
saluation
,
that
is
,
willeth
not
to
make
the
meanes
effectuall
vnto
them
.
What
is
more
vsuall
with
men
then
to
will
and
nill
the
same
thing
?
but
yet
without
contrarietie
.
For
example
:
A
man
willeth
the
death
of
his
father
so
farre
foorth
as
it
may
put
an
end
to
his
miserie
,
and
be
a
meanes
to
bring
him
to
rest
and
happinesse
;
and
hee
nilleth
it
in
another
respect
so
farre
foorth
as
he
is
thereby
depriued
of
necessarie
help
and
comfort
.
The
vse
of
this
doctrine
followeth
:
Vse
.
First
it
serueth
to
ouerthrow
the
opinion
of
those
men
that
ascribe
the
cause
of
reprobation
vnto
the
foreseene
infidelitie
of
men
and
contempt
of
grace
:
for
hereof
it
should
follow
,
that
not
the
will
of
God
,
(
as
we
haue
sufficiently
proued
before
)
but
foreseene
infidelitie
shall
bee
the
impulsiue
cause
of
reprobation
,
which
is
a
manifest
vntruth
.
For
how
many
reprobate
infants
die
in
the
Church
?
and
how
many
are
borne
deaffe
,
which
neuer
heard
the
sound
of
the
Gospell
,
much
lesse
vnderstood
it
,
how
much
lesse
contemned
it
:
many
also
liuing
out
of
the
bosome
of
the
Church
haue
not
so
much
as
heard
of
the
Gospell
.
Besides
,
Paul
,
Gal.
5.20
.
numbreth
vp
many
other
causes
of
damnation
besides
infidelitie
,
viz.
all
the
workes
of
the
flesh
,
which
make
men
as
subiect
to
the
wrath
of
God
,
and
euerlasting
condemnation
,
as
the
other
:
and
in
the
Lords
prayer
wee
are
taught
to
aske
,
not
the
pardon
of
one
sinne
onely
as
of
infidelitie
,
but
plurallie
of
many
trespasses
.
Yea
,
though
there
were
no
contempt
of
the
Gospell
,
nor
any
positiue
infidelitie
,
the
originall
corruption
of
mans
nature
were
sufficient
to
condemne
all
men
.
Lastly
,
the
admitation
wherinto
Paul
breaketh
,
Rom.
9.20
.
O
man
what
art
thou
,
that
takest
part
to
dispute
against
God!
doth
plainlie
shew
that
the
decree
of
God
in
reiecting
some
men
hath
an
vnsearchable
cause
,
and
doth
not
depend
of
any
foreseene
contempt
of
grace
,
for
so
there
might
easily
be
rendred
a
reason
of
the
decree
of
God
.
Secondly
,
if
God
hath
appointed
to
reiect
and
passe
ouer
some
men
,
it
is
the
dutie
of
euery
one
to
labour
to
be
assured
that
he
is
exempted
out
of
the
number
of
that
companie
.
2.
Tim.
2.21
.
Whosoeuer
purgeth
himselfe
from
these
,
that
is
,
errors
in
iudgement
,
and
vncleannes
in
life
,
may
assure
himselfe
that
he
is
a
vessel
of
honour
sanctified
vnto
the
Lord
,
and
prepared
to
euery
good
worke
.
And
contrariwise
to
bee
in
the
number
of
the
elect
,
obeying
the
counsell
of
Peter
,
2.
Ephes.
chap.
1.
vers.
10.
in
vsing
al
diligence
to
make
sure
his
election
by
the
practise
of
a
holie
life
.
The
Disciples
of
our
Sauiour
Christ
so
soone
as
they
heard
this
voyce
vttered
,
Matth.
26.
One
of
you
shall
betray
me
,
presently
began
to
equire
among
themselues
,
and
to
demaund
of
Christ
whether
it
it
were
they
or
no
?
carrying
a
holie
suspition
of
their
traiterous
hearts
:
so
likewise
hearing
this
voyce
dailie
sounding
in
the
Church
,
that
there
is
a
number
of
men
in
the
counsell
of
God
reiected
,
which
shal
perish
euerlastingly
;
wee
are
to
examine
our
estates
,
and
to
make
question
whether
it
be
we
or
not
?
rather
then
curiously
to
search
the
reason
of
that
which
we
cannot
conceiue
.
And
if
we
shal
finde
his
mercie
to
bee
extended
toward
vs
in
preparing
vs
vnto
glorie
,
let
vs
acknowledge
it
with
thankfull
hearts
,
make
speciall
account
of
it
,
and
magnifie
the
riches
of
his
grace
vnto
vs
.
The
last
point
followeth
,
that
is
,
the
end
of
this
decree
,
which
is
the
manifestation
of
the
glorie
of
his
power
and
iustice
,
Rom.
9.22
.
This
also
confuteth
another
error
of
the
Lutherans
,
that
imagining
God
made
all
of
mercie
,
hold
and
teach
that
the
end
of
all
his
counsels
and
decrees
is
to
communicate
his
goodnesse
and
mercie
in
eternall
happinesse
to
all
his
creatures
.
But
they
are
greatly
deceiued
,
for
the
nature
of
God
is
to
be
as
iust
,
as
mercifull
,
and
therefore
his
decree
must
be
answerable
,
for
it
may
not
in
any
wise
contrarie
his
nature
.
Againe
,
God
is
as
good
in
his
iustice
,
&
the
execution
thereof
,
as
in
his
mercie
.
Though
therefore
the
Lord
,
being
goodnesse
it selfe
,
intend
the
communication
of
it
vnto
all
his
creatures
,
yet
not
in
like
sort
,
but
after
a
diuers
manner
,
vnto
some
in
mercy
,
vnto
others
in
iustice
.
FINIS
.
A
SERMON
,
WHICH
SHEWETH
HOW
THE
CHILDE
OF
God
is
neither
subiect
to
the
dominion
of
sinne
,
nor
total
defection
from
grace
.
1.
IOHN
3.9
.
Whosoeuer
is
borne
of
God
,
sinneth
not
:
for
his
seede
rentaineth
in
him
,
neither
can
he
sinne
,
because
he
is
borne
of
God
.
IT
is
the
purpose
and
intent
of
the
Apostle
in
this
whole
Epistle
,
to
confirme
the
faithful
to
whom
he
writ
in
the
doctrine
of
the
Gospell
and
the
practise
thereof
,
specially
in
the
maine
and
principall
point
of
Christian
and
brotherly
loue
,
to
the
end
they
might
bee
well
furnished
with
spiritual
ioy
,
and
assured
of
their
fellowship
&
communion
with
God
:
whereupon
hee
propoundeth
vnto
them
these
two
points
of
faith
and
loue
,
handling
them
confusedly
,
and
by
course
passing
from
the
one
to
the
other
.
Further
,
he
amplifieth
both
these
by
their
contraries
,
disswading
them
both
from
seducers
and
Idols
,
and
also
from
the
loue
of
the
world
,
&
the
hatred
of
their
brethren
:
hauing
therefore
made
entrance
in
the
two
former
chapters
into
this
doctrine
,
now
hee
proceedes
in
the
same
argument
,
exhorting
the
faithfull
in
this
third
chapter
to
the
studie
of
holines
in
generall
,
and
more
specially
to
the
loue
of
their
brethren
.
And
in
the
first
verse
hee
setteth
downe
the
dignitie
and
excellencie
of
the
children
of
God
,
noting
it
to
be
a
matter
of
singular
preferment
,
&
preeminence
for
a
man
to
be
called
the
sonne
of
God
:
which
sentence
he
further
amplifieth
by
a
Prolepsis
,
wherein
hee
meeteth
with
the
peruerse
iudgement
both
of
the
world
,
and
also
of
the
faithful
seruants
and
children
of
God
.
As
for
the
iudgement
of
the
world
he
insinuateth
that
it
is
to
bee
contemned
,
because
it
ariseth
of
the
ignorance
of
God
,
in
the
end
of
the
first
verse
.
As
for
the
faithfull
(
lest
they
should
bee
too
much
daunted
and
discouraged
,
through
the
manifold
afflictions
and
crosses
whereunto
they
are
subiect
in
this
life
)
he
opposeth
vnto
their
present
miserable
estate
the
future
glorie
and
felicitie
,
which
certainly
abideth
them
after
this
life
,
which
felicitie
he
defineth
to
consist
in
a
similitude
with
God
,
and
in
a
perfect
seeing
of
him
face
to
face
,
that
is
,
in
immediate
fellowship
and
coniunction
with
God
:
verse
2.
Now
from
the
hope
of
this
glorie
and
happinesse
hee
exhorteth
vnto
the
studie
of
holinesse
,
vrging
the
same
by
the
example
of
God
himselfe
,
vers.
3.
which
exhortation
he
illustrateth
by
the
contrarie
,
dehorting
from
sinne
,
which
is
flat
opposite
vnto
holinesse
,
and
that
by
diuers
arguments
.
First
,
from
the
nature
of
it
,
which
is
an
anomie
or
transgression
of
the
law
,
vers.
4.
Secondly
,
from
the
end
of
Christ
his
first
comming
into
the
world
,
which
was
to
take
away
sinne
,
and
to
dissolue
the
workes
of
the
diuell
,
vers.
5.
and
the
latter
end
of
the
8.
Thirdly
,
from
their
communion
and
fellowship
with
Christ
,
in
whom
there
was
no
sinne
,
vers.
6.
Fourthly
,
from
the
author
of
sinne
,
who
is
the
diuell
,
whose
societie
is
by
all
meanes
to
bee
auoided
,
vers.
8.
Fifthly
,
from
the
efficient
cause
of
holinesse
,
that
is
,
regeneration
,
vers.
9.
wherein
are
laid
downe
these
two
points
.
First
,
the
description
of
the
state
and
condition
of
a
man
regenerate
by
two
arguments
:
the
first
whereof
is
taken
from
his
nature
,
which
is
to
be
borne
of
God
,
which
is
as
naturall
vnto
him
,
as
it
is
naturall
vnto
a
man
to
bee
borne
of
his
naturall
parents
:
the
second
is
taken
from
the
denied
effect
he
sinneth
not
.
Secondly
,
a
reason
,
for
his
seed
,
&c.
In
the
latter
end
of
the
verse
there
is
an
inuerse
repetition
of
the
former
branch
,
with
an
amplification
from
the
cause
.
And
this
is
the
coherence
and
disposition
of
these
words
:
now
let
vs
come
to
a
more
particular
examination
of
them
;
and
first
search
the
sense
&
proper
meaning
of
them
,
and
after
descend
to
the
doctrines
and
vses
which
they
shall
affoord
.
He
that
is
borne
of
God
that
is
,
Sense
.
He
that
is
renewed
and
sanctified
by
the
grace
and
spirit
of
God
,
being
in
his
minde
enlightened
with
the
knowledge
of
the
truth
,
and
in
his
heart
,
will
,
affections
,
and
the
whole
man
framed
and
formed
vnto
the
obedience
thereof
:
the
which
that
it
may
be
more
cleere
and
manifest
,
it
shall
not
bee
amisse
briefly
to
consider
the
causes
of
our
regeneration
and
new
birth
.
The
principall
efficient
is
the
holy
Ghost
,
insinuating
himselfe
into
the
hearts
of
the
elect
,
and
effectually
applying
the
forme
and
vertue
of
the
death
&
resurrection
of
Christ
,
thereby
abolishing
the
corruption
of
nature
,
and
creating
an
inherent
qualitie
of
righteousnesse
and
holinesse
in
the
whole
man
,
Rom.
8.9.10
.
The
instrumentall
cause
is
the
word
of
God
,
that
is
,
the
immortall
seede
of
regeneration
,
as
the
Apostle
termeth
it
,
1.
Pet.
1.21
.
The
materiall
cause
is
the
efficacie
or
effect
of
that
righteousnesse
which
is
inherent
in
the
humane
nature
of
Christ
,
from
which
as
from
a
roote
and
fountaine
is
propagated
and
deriued
all
that
holinesse
which
is
to
bee
found
in
the
faithfull
.
1.
Cor.
1.30
.
Christ
is
made
vnto
vs
from
God
righteousnesse
,
holinesse
,
not
onely
by
imputation
vnto
iustification
,
but
by
infusion
vnto
sanctification
.
The
formall
cause
is
the
renouation
of
the
decaled
image
of
God
in
the
whole
man
,
Ephe.
4.23.24
.
The
finall
cause
is
the
worship
of
God
in
the
duties
of
the
first
and
second
table
,
Ephes.
2.10
.
by
all
which
we
may
see
in
part
what
regeneration
is
.
Now
come
we
to
the
second
argument
of
the
description
,
which
is
the
effect
denied
,
hee
sinneth
not
:
the
meaning
is
not
that
the
regenerate
man
is
this
life
is
whole
pure
and
free
from
sinne
,
for
that
is
cleane
contrary
to
the
tenour
of
the
whole
Bible
,
and
to
common
and
manifest
experience
in
the
Church
of
God
,
and
were
heresie
for
a
man
once
to
conceiue
.
Eccl.
7.22
.
Prou.
20.9
.
1.
Ioh.
1.8
.
and
the
most
holy
men
of
God
that
euer
haue
liued
in
the
Church
,
haue
not
onely
been
subiect
vnto
sinne
,
but
when
the
occasions
of
temptation
haue
been
greater
,
haue
fallen
dangerously
and
grieuously
,
as
wee
haue
examples
in
Noah
,
Lot
,
Aaron
,
Dauid
,
Peter
.
The
proper
meaning
therefore
and
sense
of
these
words
is
this
:
he
sinneth
not
,
that
is
,
he
doth
not
laboriously
,
painfully
,
and
diligently
employ
and
busie
himselfe
in
the
practise
of
sinne
,
hee
sinneth
not
with
studie
,
with
deliberation
,
with
constant
purpose
,
with
full
consent
of
will
,
with
delight
,
with
endeuour
,
with
continuance
:
to
conclude
,
hee
makes
not
a
trade
and
occupation
of
sinning
:
for
so
much
is
comprehended
in
the
phrase
,
he
sinneth
not
,
or
hee
doth
not
practise
sinne
.
For
the
further
cleering
of
this
point
,
to
commit
sinne
containeth
in
it
these
three
things
:
first
,
to
giue
full
and
free
consent
vnto
sinne
.
Secondly
,
to
giue
vp
the
members
of
the
bodie
to
the
practise
of
sinne
.
Thirdly
,
to
keepe
a
course
and
continuance
in
sinne
.
Thus
the
man
regenerate
sinneth
not
:
first
,
he
doth
not
fully
consent
vnto
sinne
,
as
it
may
appeare
in
Paul
,
Rom.
7.16
.
where
hee
saith
,
that
if
hee
did
the
euill
,
hee
would
not
,
hee
consented
to
the
law
that
it
was
good
:
if
then
hee
did
at
all
consent
vnto
the
law
,
he
did
not
wholly
consent
vnto
sinne
,
but
more
plainly
,
vers.
22.
For
I
delight
in
the
law
of
God
,
&c.
Secondly
,
hee
doth
not
giue
vp
his
members
to
the
practise
of
sinne
:
he
is
so
farre
from
that
,
that
he
bridles
and
suppresses
the
corruption
of
nature
in
the
heart
,
before
it
breake
foorth
into
action
:
Gal
5.24
.
They
that
are
Christs
,
that
is
,
by
faith
vnited
vnto
him
,
they
haue
receiued
the
spirit
of
Christ
,
whereby
they
crucifie
them
with
the
affections
and
lusts
.
1.
Iob.
5.18
.
Hee
that
is
borne
of
God
,
keepeth
himselfe
,
that
is
,
preserueth
himselfe
from
sinne
,
so
much
as
possibly
he
can
.
And
this
the
Apostle
insinuateth
,
Rom.
6.19
.
As
you
haue
giuen
vp
your
members
,
&c.
signifying
that
as
by
the
force
and
strength
of
naturall
corruption
,
they
did
before
regeneration
prostitute
the
members
of
their
bodies
vnto
vncleannes
and
sinne
;
so
now
by
the
vertue
of
Gods
grace
after
their
conuersion
,
they
should
sanctifie
all
their
parts
vnto
the
practise
of
righteousnes
.
Thirdly
,
hee
keepeth
not
a
course
in
sinne
,
but
either
presently
,
or
not
long
after
his
fall
,
riseth
againe
and
recouereth
himselfe
by
repentance
,
as
we
haue
examples
in
Dauid
and
Peter
.
Doctrine
.
1
The
doctrine
that
we
are
to
learne
hence
is
two-fold
:
first
,
that
the
child
of
God
in
this
life
is
exempted
and
priuiledged
not
from
sinne
,
but
from
the
reigne
,
rule
,
and
dominion
of
sin
wholly
,
from
the
power
and
bondage
of
it
in
some
part
:
sinne
doth
not
at
all
rule
in
the
childe
of
God
,
though
the
remainders
of
the
corruption
of
nature
haue
power
otherwhiles
to
bring
foorth
the
fruites
of
the
flesh
.
This
appeares
plainly
,
Rom.
8.2
.
The
lawe
of
the
spirit
of
life
which
is
in
Christ
Iesus
,
hath
freed
me
,
not
from
sinne
,
but
è
iure
peccati
;
which
thing
also
may
bee
further
confirmed
by
these
two
reasons
.
First
,
where
Christ
hath
taken
the
hold
,
there
Satan
is
repelled
and
cast
foorth
:
now
Christ
hath
taken
the
possession
of
euerie
mans
heart
that
is
regenerate
and
borne
againe
,
and
therefore
no
place
for
Satan
;
for
it
is
not
possible
that
Christ
by
faith
and
grace
,
and
Satan
by
corruption
and
sinne
,
should
at
once
lodge
and
dwel
together
in
one
and
the
same
heart
:
if
Christ
keepe
the
hold
,
Satan
is
excluded
,
if
the
strong
man
be
in
possession
,
all
things
are
in
peace
,
there
is
no
roome
for
Christ
.
Secondlie
,
the
perpetuall
combate
betweene
the
flesh
and
the
spirit
,
whereof
the
Apostle
speakes
,
Galath.
5.17
.
so
that
wee
cannot
doe
what
wee
would
,
neither
that
good
by
reason
of
sinne
,
nor
that
euill
by
reason
of
grace
;
which
could
in
no
wise
be
,
if
so
be
that
sinne
raigned
,
for
in
the
raigne
of
sinne
there
is
no
resistance
.
Obiection
.
1
But
against
this
many
things
are
excepted
.
Rom.
6.12
.
Let
not
sinne
raigne
:
Ergo
,
the
Romanes
who
were
iustified
and
sanctified
,
and
all
regenerate
men
,
are
subiect
to
the
raigne
of
sinne
.
To
this
I
answere
,
〈◊〉
that
the
exhortation
doth
not
imply
any
such
thing
,
only
it
sheweth
the
perill
and
danger
they
might
fall
into
by
reason
of
sin
,
that
hereby
they
might
lose
many
of
the
graces
of
God
,
and
depriue
themselues
of
all
spirituall
consolation
,
and
if
it
were
possible
wholly
fall
from
grace
,
so
as
sinne
might
againe
beare
rule
in
them
.
So
also
other
exhortations
in
Scripture
,
as
this
,
Hee
that
standeth
,
let
him
take
heed
lest
he
fall
,
1.
Cor.
10.12
doe
not
insinuate
that
a
man
in
the
state
of
grace
may
fall
wholly
,
but
in
part
,
or
they
bewray
his
weakenesse
considered
in
himselfe
whereby
hee
may
wholly
fall
,
or
they
are
spurres
to
our
dull
sides
,
and
rods
to
our
slow
backs
,
to
stirre
vs
vp
to
vigilancie
and
care
,
lest
we
fall
;
nay
rather
they
implie
wee
shall
not
fall
,
for
they
are
instruments
to
preserue
from
falling
,
God
making
good
that
which
hee
commaundeth
in
the
hearts
of
the
faithfull
.
Obiect
.
2
But
sinne
raigned
in
Dauid
during
the
time
of
his
impenitencie
.
First
,
it
is
not
probable
,
Solution
.
1
neither
can
it
euer
bee
proued
that
the
spirit
of
murther
and
adulterie
did
peaceably
raign
in
Dauid
for
the
space
of
a
whole
yeere
,
without
checke
or
controlement
,
specially
hee
being
a
man
according
to
Gods
owne
heart
,
and
indued
with
most
singular
and
excellent
graces
of
God
.
Secondly
,
Solution
.
2
if
we
take
raigning
sinne
properly
for
that
which
is
not
resisted
by
the
grace
of
the
holy
Ghost
,
we
cannot
in
any
wise
ascribe
it
vnto
Dauid
,
for
without
doubt
he
resisted
at
the
first
assault
,
though
peraduenture
the
resistance
was
more
obscure
and
insensible
,
by
reason
of
the
vehemencie
and
impetuousnes
of
the
affections
,
by
the
tumult
and
disorder
whereof
the
spirit
of
God
speaking
in
the
conscience
was
not
heard
or
attended
vnto
,
yet
a
resistance
there
was
,
because
there
was
grace
,
which
in
the
first
temptation
could
not
bee
idle
:
But
if
wee
take
raigning
sinne
for
a
preuailing
sinne
,
it
cannot
be
denied
but
that
corruption
for
the
time
preuailed
against
grace
.
Yea
,
Obiection
.
3
but
Paul
confesseth
of
himselfe
that
he
was
carnall
and
sold
vnder
sinne
,
and
therefore
it
may
seeme
that
sinne
had
dominion
in
him
.
The
answere
is
easie
.
Solution
.
The
Apostle
in
the
speech
alludeth
vnto
the
bondslaue
;
for
there
be
two
kindes
of
seruants
,
first
,
the
vassal
,
which
is
bought
and
sold
with
money
,
and
secondly
the
hired
seruant
,
which
being
at
libertie
,
for
some
gaine
bringeth
himselfe
into
voluntarie
bondage
:
now
Paul
compares
himselfe
vnto
the
slaue
,
who
though
he
were
very
desirous
to
escape
his
masters
hands
,
yet
was
constrained
in
great
miserie
to
serue
him
:
so
hee
by
reason
of
the
reliques
of
originall
sinne
,
was
otherwhiles
forced
to
serue
sinne
in
some
part
:
but
he
doth
not
say
that
he
was
like
to
the
hired
seruant
,
who
in
hope
of
some
profit
,
pleasure
or
preferment
,
did
sell
himselfe
to
worke
wickednesse
,
as
Ahab
.
Secondly
,
Doctrine
.
2
hence
wee
obserue
a
distinction
betweene
the
naturall
and
regenerate
man
;
the
one
being
called
in
Scriptures
a
worker
of
iniquitie
,
the
other
no
sinner
,
though
both
of
them
fall
into
one
and
the
same
sinne
:
the
reason
hereof
is
this
,
because
the
one
sinneth
with
full
purpose
&
consent
of
will
,
hauing
no
grace
at
all
to
resist
;
the
other
doth
not
consent
but
in
part
,
as
it
is
manifest
in
the
example
of
Paul
,
Rom.
7.22.23
.
and
by
these
signes
,
first
before
hee
sinne
hee
doth
not
intend
it
,
or
desire
it
,
but
hee
purposeth
&
willeth
the
contrary
good
.
Secondly
,
in
the
action
hee
resisteth
lesse
or
more
,
though
peraduenture
the
resistance
bee
not
so
euident
,
by
reason
of
the
violence
of
the
affections
.
Thirdly
,
after
the
action
hee
is
sorrie
and
repents
seriously
.
An
example
hereof
we
haue
in
Peter
,
who
before
his
fall
was
resolute
rather
to
haue
died
,
then
denied
his
Master
;
in
the
action
there
was
some
slender
resistance
,
as
may
bee
perceiued
by
the
answere
hee
made
to
the
damosell
in
his
first
assault
,
saying
,
I
know
not
the
man
,
coldly
and
remisly
,
and
after
being
admonished
partlie
by
the
voyce
of
the
Cocke
,
and
partlie
and
principallie
by
the
looke
of
our
Sauiour
Christ
,
hee
went
out
and
wept
bitterly
.
All
was
contrarie
in
Iudas
,
who
came
with
a
resolute
minde
to
betray
his
Master
;
for
the
diuell
hauing
a
long
time
tempted
him
hereunto
,
at
the
last
entreth
into
him
,
that
is
,
causeth
him
to
resolue
to
commit
the
trecherie
,
and
in
the
temptation
hee
resisted
not
,
being
altogether
destitute
of
grace
,
and
after
hee
repented
not
in
a
godly
manner
vnto
saluation
,
but
in
a
desperate
griefe
went
and
dispatched
himselfe
.
The
vse
of
this
doctrine
is
this
:
Vse
.
By
it
as
by
a
rule
wee
are
directed
to
trie
and
examine
our
owne
estate
;
for
if
we
be
regenerate
and
borne
againe
of
God
,
wee
haue
not
our
conuersation
in
sinne
,
we
doe
as
much
as
possible
we
can
to
abstaine
from
sinne
;
for
if
wee
take
our
pleasure
,
and
lead
our
liues
in
sinne
,
a
plaine
argument
it
is
that
we
are
not
borne
of
God
,
but
remaine
as
yet
the
sonnes
of
the
old
Adam
.
If
wee
that
liue
in
the
schooles
of
the
Prophets
should
examine
our selues
by
this
rule
,
I
feare
me
that
the
grace
of
regeneration
would
be
very
rare
,
or
not
at
all
found
among
vs
:
for
the
sinnes
which
we
doe
,
not
of
infirmitie
and
weakenes
only
commit
,
but
euen
of
custome
and
obstinacie
,
and
which
raigne
amongst
vs
,
doe
plainly
proue
and
conuince
vnto
our selues
,
that
wee
are
destitute
of
the
grace
of
regeneration
.
And
first
of
all
the
securitie
,
which
ruleth
amongst
vs
,
whereby
we
are
frozen
in
our
dregs
,
void
of
sense
,
remorse
,
and
conscience
of
sinne
,
and
of
all
feare
of
the
wrath
of
God
,
as
also
of
all
feeling
of
the
want
of
Christ
,
and
of
that
spirituall
hunger
after
him
,
and
his
righteousnesse
,
doth
euidentlie
demonstrate
this
.
Againe
,
the
contempt
of
religion
,
and
the
worship
of
God
,
which
appeares
in
our
assemblies
,
argues
no
lesse
,
as
well
in
the
Preacher
as
in
the
hearer
:
for
many
a
man
comming
into
this
place
to
preach
the
word
,
doth
not
(
as
it
is
plaine
by
his
practise
)
propound
vnto
himselfe
the
glorie
of
God
,
the
edification
of
Gods
Church
,
that
is
,
the
winning
,
sauing
and
conuerting
of
mens
soules
,
which
is
the
principall
drift
and
maine
scope
of
all
the
Scriptures
,
and
of
all
our
preaching
and
hearing
;
but
hee
intends
to
preach
his
wit
,
memorie
,
learning
,
reading
,
skill
in
Arts
and
tongues
,
vaine
&
foolish
eloquence
.
As
for
the
hearers
,
some
come
of
custome
to
heare
the
word
,
for
forme
and
fashion
,
either
to
retaine
their
credit
,
or
to
preuent
the
danger
of
law
:
some
with
preiudicate
mindes
to
carpe
and
to
cauill
,
and
to
take
exception
against
the
speaker
,
either
for
the
matter
or
manner
of
deliuerie
:
some
to
haue
their
cares
tickled
with
an
emptie
and
idle
sound
:
some
for
this
sinister
purpose
,
some
for
that
;
but
few
come
with
due
preparation
,
with
reuerent
and
religious
mindes
to
haue
their
consciences
edified
,
their
hearts
disclosed
,
the
secrets
of
their
thoughts
reuealed
,
that
they
might
be
humbled
,
and
conuerted
vnto
God
:
in
both
which
the
worship
of
God
is
abused
and
prophaned
.
Thirdly
,
the
grosse
and
palpable
hypocrisie
which
is
to
bee
found
amongst
vs
,
whereby
we
can
be
content
all
of
vs
to
make
profession
of
religion
and
Christianitie
,
but
when
it
comes
to
the
practise
,
there
we
faile
:
nay
if
any
man
shall
giue
himselfe
seriously
and
constantly
to
the
practise
of
religion
,
he
shall
be
scorned
,
mocked
and
reuiled
with
most
odious
and
ignominious
,
yea
with
most
hellish
and
hereticall
names
.
Further
,
this
one
thing
bewraieth
our
hypocrisie
to
al
men
,
that
whereas
we
prosesse
loue
vnto
God
and
to
our
brethren
,
wee
put
in
practise
neither
of
both
:
for
if
we
loued
God
,
we
would
desire
to
haue
communion
and
fellowship
with
him
,
and
consequently
the
meane
;
whereby
this
fellowship
is
begun
and
preserued
,
which
are
,
meditation
in
the
word
,
inuocation
,
repentance
,
and
other
exercises
of
religion
;
which
because
they
are
generally
neglected
,
plainlie
argue
our
want
of
the
loue
of
God
:
And
in
stead
of
louing
our
brethren
,
in
societies
there
is
to
bee
found
hatred
,
malice
,
rancour
,
pride
,
and
lifting
vp
of
our selues
against
our
brethren
,
contempt
,
disdaine
,
and
such
like
;
al
which
make
manifest
the
hypocrisie
of
our
hearts
.
Lastly
(
to
omit
the
abuse
of
the
name
of
God
by
blasphemous
oaths
,
and
the
prophanation
of
the
Lords
Sabbaths
)
the
pride
and
excesse
aswel
in
apparell
as
in
diet
,
doth
plainly
euince
this
point
,
specially
in
these
times
wherein
the
Lord
hath
called
vs
to
moderation
and
frugalitie
:
all
which
,
with
many
moe
sinnes
that
raigne
among
vs
,
doe
argue
the
want
and
the
absence
of
the
grace
of
regeneration
.
But
to
leaue
this
poynt
and
to
come
to
the
reason
,
because
in
it
is
is
contained
speciall
matter
of
instruction
:
for
his
seede
remaineth
,
&c.
By
seede
in
this
place
(
to
omit
all
other
expositions
)
wee
are
to
vnderstand
the
word
of
God
,
the
immortall
seede
of
regeneration
as
Peter
calleth
it
,
which
as
it
is
in
it selfe
immortall
and
incorruptible
,
so
it
is
immortall
&
incorruptible
in
the
hearts
of
the
Receiuers
.
The
doctrine
that
naturally
ariseth
hence
is
this
,
that
the
childe
of
God
begotten
againe
by
the
word
and
spirit
of
God
,
and
indued
with
sauing
and
effectuall
grace
,
so
continueth
and
abideth
for
euer
:
which
point
because
it
is
difficult
and
controuersall
,
I
will
stand
the
longer
vpon
it
.
The
question
then
is
this
,
whether
sauing
grace
may
be
wholy
lost
,
or
not
?
For
the
better
resolution
whereof
,
we
must
hold
and
remember
this
distinction
,
that
the
word
grace
in
Scripture
,
as
also
in
the
writings
of
Diuines
is
vsed
two
waies
.
First
,
it
is
put
for
the
loue
,
fauour
and
mercy
of
God
,
which
is
the
fountaine
and
originall
of
all
grace
,
called
by
the
Apostle
,
2.
Timoth.
1.9
.
the
grace
which
was
giuen
vs
through
Christ
Iesus
before
the
world
was
,
and
this
is
eternall
and
immutable
,
as
the
Lord
himselfe
,
from
which
it
is
not
possible
that
a
man
should
euer
totallie
or
finallie
fall
;
according
to
that
of
our
Sauiour
Christ
,
Iohn
13.1
.
and
that
of
the
Prophet
Esay
54.9.10
.
Neuerthelesse
a
man
may
loose
the
signes
and
tokens
of
this
grace
wholy
for
a
time
;
as
it
is
manifest
,
Esay
54.7.8
.
Psalm.
89.30.31.32.33
.
And
herein
the
Lord
dealeth
with
his
children
,
as
the
naturall
Father
with
his
child
,
who
when
he
offendeth
and
transgresseth
his
commandement
,
he
is
angrie
with
him
,
hee
lookes
vpon
him
with
a
sterne
and
seuere
countenance
,
he
threatnes
him
to
disinherit
him
,
and
turnes
all
the
tokens
of
his
loue
and
fauour
,
into
the
signes
of
anger
and
displeasure
,
yet
he
retaines
this
purpose
firme
and
constant
to
make
him
his
heyre
:
euen
so
doth
the
Father
of
spirits
deale
with
his
children
,
when
they
are
rebellious
and
disobedient
vnto
him
,
hee
scourgeth
them
,
he
afflicteth
them
and
lets
them
feele
his
displeasure
,
yea
,
he
puts
them
often
in
seare
of
depriuing
them
of
the
heauenly
inheritance
,
yet
his
purpose
of
putting
them
in
full
possession
and
giuing
them
the
fruition
hereof
,
neuer
altereth
,
Psalm
.
89.33.34
.
Secondly
,
it
is
put
for
the
effects
of
this
grace
,
which
are
of
two
sorts
;
some
are
of
absolute
necessitie
vnto
saluation
,
without
the
which
saluation
and
life
eternall
cannot
be
atchieued
,
as
Election
,
effectuall
vocation
,
iustification
,
regeneration
,
and
the
graces
thereof
,
hope
,
loue
,
the
feare
of
God
;
and
these
can
neuer
be
wholy
lost
,
as
afterward
wee
shall
prooue
:
some
againe
are
necessarie
,
but
not
of
absolute
necessitie
,
which
may
be
lost
,
as
the
inward
cleannesse
of
the
heart
,
the
alacritie
of
spirit
arising
of
a
good
conscience
,
great
boldnesse
in
protessing
and
confessing
the
name
of
Christ
,
inuincible
courage
in
bearing
and
sustaining
most
grieuous
crosses
,
free
and
chearefull
calling
vpon
the
name
of
God
,
and
an
excellent
sense
and
taste
of
the
goodnes
and
mercy
of
God
all
which
or
the
most
of
them
were
lost
in
Dauid
after
his
grieuous
fall
,
as
some
haue
obserued
out
of
the
51.
Psalme
.
To
speake
more
plainely
and
distinctly
,
spirituall
ioy
,
the
sense
and
comfort
of
grace
arising
of
the
apprehension
of
the
loue
and
fauour
of
God
;
the
degree
and
measure
of
grace
may
bee
wholy
lost
for
a
time
.
Apoc.
2.4
.
the
Church
of
Ephesus
is
reproued
because
she
had
left
her
first
loue
,
which
yerst
shee
had
professed
and
practised
;
but
no
one
grace
of
absolute
necessitie
vnto
saluation
can
euer
be
wholy
lost
.
This
may
appeare
both
by
expresse
testimonies
of
scripture
,
as
also
by
the
euidence
of
reason
deduced
thence
.
Among
many
scriptures
I
will
make
choyce
of
those
that
are
most
pregnant
for
the
purpose
.
Matthew
16.18
.
The
gates
of
hell
though
they
may
assaile
the
Church
,
and
ioyne
their
forces
against
it
,
yet
shall
they
neuer
preuaile
,
because
it
is
built
vpon
the
sure
foundation
and
rocke
of
our
Sauiour
Christ
himselfe
,
confessed
by
Peter
.
Iohn
3.36
.
He
that
beleeueth
in
the
sonne
of
God
,
hath
presently
eternall
life
.
If
it
bee
said
hee
hath
it
in
hope
onely
,
not
in
deed
;
the
answere
is
that
the
hope
of
Gods
children
makes
not
ashamed
,
Rom.
5.
it
doth
not
disappoint
a
man
of
the
thing
hoped
for
,
for
why
it
is
not
a
blinde
hope
,
a
vaine
hope
,
a
popish
coniecturall
hope
,
but
a
certaine
and
an
infallible
expectation
of
immortalitie
and
of
the
glory
of
God
;
whereupon
Dauid
Psalm.
31.1
.
saith
,
that
he
had
cast
his
hope
vpon
God
,
and
therefore
should
not
bee
confounded
.
Iohn
10.28.29
.
No
man
shall
take
my
sheepe
out
of
my
hands
.
Exception
:
So
long
indeede
as
they
continue
the
sheepe
of
Christ
,
none
can
take
them
from
him
.
Answere
:
They
alwaies
so
continue
,
as
may
appeare
by
the
words
following
,
they
are
the
gift
of
the
father
,
vnto
the
sonne
,
and
all
which
come
vnto
Christ
are
not
cast
forth
.
Ioh.
6.37
.
and
in
the
words
following
,
the
Father
is
greater
then
all
:
if
then
Satan
,
sin
,
the
flesh
,
should
but
for
a
time
snatch
them
out
of
his
hands
,
they
should
at
least
for
a
time
be
stronger
then
he
.
Rom.
8.35.36.37.38.39
.
1.
Iohn
2.19
.
By
all
which
places
it
is
more
then
manifest
that
those
that
are
once
in
the
state
of
grace
cannot
wholy
fall
away
.
But
to
descend
to
a
more
particular
proofe
and
confirmation
of
this
poynt
:
First
,
Election
cannot
be
lost
,
for
that
is
firme
and
vnchangeable
.
Rom.
9.11
.
Paul
takes
it
for
graunted
that
the
purpose
of
God
according
to
Election
,
might
remaine
firme
and
sure
,
2.
Tim.
2.19
.
the
foundation
,
that
is
,
the
Election
of
God
which
is
the
foundation
of
the
saluation
of
the
Elect
,
abideth
firme
and
sure
.
Secondly
,
the
effectuall
calling
of
God
is
neuer
made
frustrate
,
but
abideth
alwaies
:
for
it
is
without
repentance
,
Rom.
11.19
.
Excep.
God
for
his
part
repenteth
not
of
any
gift
giuen
vnto
man
;
but
man
,
after
hee
hath
receiued
grace
from
God
,
doth
vnthankfully
and
contemptuously
reiect
it
.
Answ.
It
is
not
possible
that
any
man
should
resist
the
powerfull
operation
of
the
spirit
of
God
in
the
conscience
;
As
for
that
of
Stephen
,
Act.
7.51
.
(
where
hee
vpbraides
the
Iewes
that
they
had
alwaies
resi●●ed
the
holy
Ghost
)
it
is
to
be
vnderstood
of
the
spirit
speaking
in
the
outward
ministerie
of
the
word
,
not
inwardly
and
effectuallie
working
in
the
conscience
.
Thirdly
,
iustification
standing
in
the
remission
of
sinnes
,
and
acceptation
of
a
man
vnto
life
,
for
the
only
obedience
of
Christ
imputed
,
cannot
bee
made
voide
or
frustrate
:
for
the
Lord
doth
most
perfectly
pardon
sin
:
Esay
44.22
.
Micha.
7.19
.
Iere.
31.34
.
Psal
103.12
.
Fourthly
and
lastly
,
Regeneration
cannot
be
lost
:
for
why
?
the
Author
of
it
,
that
is
,
the
spirit
of
God
,
abideth
euer
,
1.
Ioh.
2.27
.
who
is
called
the
anointing
and
the
oyle
of
gladnesse
,
Psalme
45.7
.
and
the
graces
of
it
,
as
hope
:
for
else
how
could
it
bee
the
anchor
and
hold
of
the
soule
?
Heb.
6.19
Loue
abideth
euer
,
1.
Cor.
13.8
.
a
seede
whereof
remained
in
Peter
in
his
deniall
,
and
the
feare
of
God
neuer
vtterly
quaileth
,
Iere.
32.40
.
This
also
is
manifest
in
experience
:
for
when
the
childe
of
God
yeeldeth
to
any
grieuous
temptation
,
hee
sinneth
not
as
one
desperate
and
voyde
of
all
hope
to
bee
recouered
,
nor
of
hatred
against
God
,
not
in
a
secure
contempt
of
God
as
the
Epicure
;
but
still
retaines
in
his
heart
some
remainders
of
these
graces
,
which
being
afterward
reuiued
and
quickned
,
hee
raiseth
vp
himselfe
and
returnes
vnto
God
.
Grace
in
time
of
some
grieuous
temptation
is
driuen
into
some
narrow
corner
of
the
heart
,
euen
as
they
that
are
in
a
Sconce
or
Castle
besieged
,
flie
into
some
streight
corner
,
or
some
inward
and
secret
place
,
yet
after
they
come
foorth
.
As
then
this
point
is
cleere
by
Scriptures
,
so
likewise
reason
will
auouch
and
demonstrate
the
same
.
The
first
reason
is
taken
from
the
intercession
of
Christ
,
who
prayed
not
onely
for
Peter
,
Luke
22.32
.
but
for
all
the
elect
that
should
either
then
presently
,
or
hereafter
beleeue
,
Ioh.
17.20
.
who
was
alwaies
heard
of
his
Father
,
Ioh.
11.42
.
Vnlesse
therefore
we
will
say
that
Christ
his
prayer
is
vneffectuall
,
wee
must
needes
conclude
that
the
beleeuer
cannot
wholly
be
ouercarried
of
sinne
.
And
vnto
this
prayers
of
the
faithfull
,
who
asking
in
faith
to
bee
strengthened
in
temptation
,
that
they
might
not
wholly
bee
foiled
,
haue
a
promise
to
be
heard
.
Vnlesse
therefore
wee
will
say
that
God
doth
falsifie
his
promise
,
we
must
necessarily
affirme
that
the
faithfull
neuer
fall
totally
from
grace
.
The
second
is
taken
from
the
mysticall
vnion
,
which
is
so
firme
and
indissoluble
that
nothing
can
breake
the
same
,
Hos.
2.19
.
nay
euen
death
it selfe
doth
not
dissolue
this
bond
:
for
when
the
body
is
rotten
in
the
graue
and
turned
into
dust
and
ashes
,
then
notwithstanding
it
remaines
a
part
of
that
person
which
is
really
and
truly
(
though
spiritually
)
united
vnto
Christ
,
which
is
a
matter
of
no
small
comfort
to
the
children
of
God
:
and
if
it
could
bee
broken
it
could
neuer
bee
restored
,
because
faith
is
but
once
giuen
,
Iude
3.
And
if
it
could
bee
restored
,
and
a
new
insition
into
Christ
made
,
then
Baptisme
,
which
is
the
signe
and
seale
hereof
,
must
bee
iterated
and
repeated
for
the
confirmation
thereof
.
The
third
reason
is
this
:
If
grace
may
be
wholly
lost
,
then
no
man
can
bee
assured
of
his
saluation
,
neither
can
haue
peace
with
God
,
nor
pray
in
faith
without
doubting
:
but
the
faithfull
man
is
certaine
of
his
saluation
,
otherwise
hee
hath
not
faith
,
because
certaintie
is
of
the
nature
of
faith
;
Certitude
est
de
natura
fidei
.
and
hath
peace
with
God
,
Rom.
5.1
;
and
prayeth
in
faith
without
wauering
,
Iam.
1.6
.
Ergo.
The
fourth
reason
is
this
:
The
sonne
abides
in
the
house
for
euer
,
that
is
,
in
the
Catholike
Church
,
Ioh.
8.35
.
but
all
the
faithfull
are
sons
by
adoption
,
Ioh.
1.12
.
and
not
onely
sonnes
,
but
heires
,
and
fellow-heires
with
Christ
,
Rom.
8.17
.
and
therfore
are
neuer
wholly
cast
out
of
the
fauour
of
God
,
though
they
fall
dangerously
.
Now
that
we
see
this
point
to
be
so
cleere
and
euident
,
let
vs
answer
vnto
some
of
those
obiections
that
are
vsually
alleaged
to
the
contrarie
,
that
wee
may
bee
more
confirmed
in
the
present
truth
.
That
election
may
be
lost
,
Obiection
.
it
is
proued
out
of
Moses
prayer
,
Exod.
32.32
.
where
Moses
prayeth
to
be
blotted
out
of
the
booke
of
life
.
To
omit
all
other
answers
:
first
,
Solution
.
that
prayer
is
not
absolute
but
conditionall
,
and
therefore
affirmeth
nothing
certainly
.
Secondly
,
it
is
not
simple
but
comparatiue
,
rather
then
the
whole
bodie
of
the
people
should
perish
,
and
the
glorie
of
God
bee
impeached
he
prayeth
in
an
earnest
affection
to
his
brethren
,
and
in
a
feruent
zeale
to
Gods
glorie
,
that
hee
might
(
if
it
were
possible
)
bee
raced
out
of
the
booke
of
life
.
As
for
the
place
in
Psalme
69.28
.
where
Dauid
prayeth
that
his
enemies
might
be
dashed
out
of
the
booke
of
life
,
hee
meaneth
reprobate
hypocrites
,
who
though
in
their
iudgement
,
and
in
the
iudgement
of
the
Church
,
were
falsely
reputed
to
bee
in
the
number
of
the
Elect
,
yet
their
names
were
neuer
written
in
heauen
,
and
therefore
Dauid
prayeth
that
the
Lord
would
detect
and
make
manifest
their
hypocrisie
.
But
it
will
be
replied
,
that
the
Churches
of
Ephesus
,
Ephes.
1.4
.
1
Thess.
1.4
.
1.
Pet.
1.1
.
Thessalonica
,
and
the
lewes
are
called
Elect
by
the
Apostles
,
who
afterward
notwithstanding
made
totall
defection
and
apostacie
from
God
.
Answ.
There
be
two
kindes
of
iudgements
to
be
giuen
of
men
;
the
iudgement
of
certaintie
,
whereby
an
infallible
determination
is
giuen
of
any
mans
particular
estate
:
and
this
belongs
to
God
properly
and
principally
,
and
to
man
so
farre
foorth
only
as
the
Lord
shall
reueale
the
estate
of
one
man
to
another
:
there
is
also
the
iudgement
of
charitie
,
wherby
those
that
liue
in
the
Church
&
haue
giuen
vp
their
names
vnto
God
in
Baptisme
,
and
professe
the
religion
of
Christ
,
are
commonly
reputed
to
bee
in
the
number
of
the
Elect
:
and
according
to
this
latter
iudgement
did
the
Apostles
speake
of
the
Churches
.
Againe
,
whole
Churches
are
called
Elect
by
a
Synechdoche
by
reason
of
the
better
and
more
excellent
part
,
which
are
in
them
Elect
:
as
the
heape
of
corne
,
wherein
there
is
a
greater
quantitie
of
chaffe
is
so
called
,
by
reason
of
the
more
principall
part
.
As
for
the
conditionall
decree
it
is
a
meere
forgerie
of
mans
braine
,
hauing
no
footing
in
the
word
of
God
:
for
to
decree
a
thing
conditionally
is
to
decree
nothing
at
all
,
Conditionalis
propositio
nihil
ponit
in
esse
.
because
the
conditionall
proposition
affirmes
nothing
;
and
besides
that
it
doth
most
indignely
suspend
the
will
of
God
the
supreme
and
soueraigne
cause
of
all
things
,
ordering
and
ruling
all
secondary
oauses
,
and
ouer-ruled
by
none
vpon
the
will
of
the
creature
:
it
doth
most
impiously
ascribe
vnto
God
either
imprudence
or
impotencie
:
for
therefore
doe
men
purpose
and
decree
things
conditionally
,
either
because
they
know
not
what
will
bee
the
euent
,
or
else
are
not
able
to
effect
that
which
they
would
:
but
God
that
hath
al
knowledge
locked
vp
in
his
breast
,
and
all
power
in
his
hand
,
hath
no
neede
that
hee
should
conceiue
any
things
of
his
decree
with
condition
.
Against
effectuall
vocation
it
is
alleaged
out
of
the
Rom.
11.22
.
Obiection
.
2
whence
(
it
seemes
)
may
bee
gathered
,
that
a
man
effectually
called
and
knit
vnto
Christ
,
may
be
againe
cut
off
.
It
is
a
Fallacian
we
call
in
schooles
,
Solution
.
Ignorantia
Elenchi
,
for
the
Apostle
speakes
not
there
of
particular
men
,
but
of
the
whole
body
of
the
Iewes
and
the
Gentiles
,
and
hee
opposeth
the
Gentiles
vnto
the
Iewes
,
giuing
the
Iewes
hope
that
if
they
shall
not
remaine
in
incredulitie
and
disobedience
,
but
bee
conuerted
vnto
God
,
both
they
and
their
posteritie
should
againe
bee
receiued
into
the
bosome
of
the
Church
,
and
into
the
fellowship
of
the
people
of
God
:
&
threatneth
the
Gentiles
on
the
other
side
,
(
among
whom
there
were
many
,
that
had
the
faith
of
Christ
more
in
outward
profession
and
appearance
,
then
in
the
truth
and
power
of
godlinesse
)
that
if
so
bee
at
any
time
they
should
depart
from
the
doctrine
of
the
Gospell
,
they
should
be
reiected
,
and
the
Iewes
receiued
in
their
roome
and
stead
.
Against
iustification
,
that
is
,
Obiection
.
3
remission
of
sinnes
,
it
is
alleaged
out
of
Matth.
18.32
,
33
,
34
,
35.
that
pardon
of
sinnes
once
giuen
,
by
some
consequent
sinne
may
be
made
voide
.
Out
of
a
parable
no
collection
of
doctrine
may
bee
made
befides
the
scope
:
Solution
.
the
minde
therefore
of
the
speaker
,
and
the
scope
of
the
parable
,
and
not
the
words
,
is
to
be
weighed
.
Now
our
Sauiour
Christ
hauing
taught
immediatly
before
that
iniuries
are
to
be
pardoned
,
he
by
and
by
annexeth
this
parable
for
the
confirmation
of
his
doctrine
,
thereby
signifying
that
it
is
necessarie
that
those
that
looke
to
haue
their
sinnes
pardoned
of
God
,
should
also
pardon
their
brethren
their
trespasses
;
and
that
they
are
deceiued
who
think
to
finde
mercie
with
God
in
the
pardon
of
their
sinnes
,
and
yet
carrie
implacable
and
irreconcilable
hatred
towards
those
that
haue
iniured
them
.
So
our
Sauiour
Christ
expoundeth
it
in
the
last
verse
:
wherefore
the
onely
thing
that
we
can
gather
hence
is
this
,
That
if
wee
shall
not
remit
our
brethren
their
trespasses
,
wee
shall
incurre
the
anger
and
displeasure
of
God
;
and
that
it
is
a
plaine
argument
,
that
wee
are
not
released
of
our
sinnes
before
God
,
considering
that
our
pardoning
of
our
brethren
their
offences
and
iniuries
they
haue
done
to
vs
,
is
an
effect
of
our
absolution
and
discharge
before
God
.
Objection
.
4
2.
Pet.
1.9
.
The
Apostle
mentioneth
some
that
had
forgotten
they
were
washed
from
their
old
sins
:
Against
Regeneration
.
and
2.
Pet.
2.20
.
some
that
had
truly
escaped
them
that
were
in
error
and
filthinesse
of
the
world
,
were
againe
intangled
therewith
.
Solution
.
The
first
place
meaneth
them
that
were
washed
in
Baptisme
,
called
by
the
Apostle
the
lauer
of
regeneration
,
Tit.
3.5
.
who
were
purged
onely
sacramento
tenus
,
or
he
speaketh
according
to
the
iudgement
of
charitie
.
In
the
second
place
he
speaketh
of
false
teachers
and
hypocrites
,
as
it
is
plaine
by
the
context
,
and
he
doth
not
attribute
vnto
them
the
grace
of
Regeneration
,
but
the
knowledge
of
the
doctrine
of
the
Gospell
,
and
an
outward
reformation
of
manners
;
for
these
had
truly
escaped
out
of
their
old
errors
,
and
in
stead
thereof
embraced
the
truth
,
and
truly
renounced
their
grosse
and
notorious
sinnes
,
and
did
make
a
profession
of
externall
holinesse
:
yet
afterward
were
intangled
with
their
former
heresies
and
filthinesse
of
the
world
.
Further
,
Solution
.
5
against
this
doctrine
diuers
examples
are
alleaged
of
them
that
haue
made
totall
defection
from
grace
,
Examples
.
as
Adam
and
Dauid
.
Solution
.
But
these
examples
proue
nothing
:
for
first
it
may
be
doubted
,
whether
Adam
sinned
with
full
consent
of
will
or
not
,
because
he
(
as
Euah
)
was
seduced
by
the
subtiltie
and
iugling
craftines
of
that
old
serpent
,
2.
Cor.
11.3
.
But
be
that
granted
,
there
is
a
great
difference
betweene
Adam
in
the
state
of
innocencie
,
and
the
regenerate
in
the
state
of
grace
:
for
though
Adam
had
greater
grace
,
yea
sufficient
grace
to
haue
stood
if
he
had
would
,
yet
he
had
not
the
grace
of
continuance
;
but
the
regenerate
haue
the
grace
of
confirmation
,
and
perseuerance
,
and
herein
the
state
of
regeneration
is
priusledged
before
the
state
of
creation
.
Obiect
.
2
As
for
Dauid
it
is
alleaged
out
of
the
51.
Psalme
,
that
hee
prayed
after
his
fall
,
that
the
Lord
would
create
in
him
a
new
heart
,
now
creation
is
of
a
thing
that
is
not
neither
actually
nor
potentially
,
Ergo
,
hee
was
wholy
for
the
time
depriued
of
grace
.
Solution
.
Dauid
speakes
of
himselfe
not
as
howas
indeede
before
God
,
but
as
he
was
in
his
owne
sence
,
oppressed
with
the
burden
of
his
sinnes
,
and
apprehending
in
conscience
the
anger
and
displeasure
of
God
for
the
same
;
whereupon
as
one
forlorne
and
destitute
of
all
grace
hee
desires
the
Lord
to
frame
and
create
in
his
heart
the
graces
of
his
spirit
.
Except
.
Where
there
is
no
repentance
,
there
is
no
remission
of
sinnes
,
where
there
is
no
remission
,
there
is
no
faith
,
where
there
is
no
faith
,
there
is
no
grace
,
and
therefore
Dauid
during
the
time
of
his
impenitencie
had
no
grace
.
Answ.
Where
there
is
no
repentance
neither
habituall
nor
actuall
,
there
is
no
grace
.
Againe
,
though
there
be
no
actuall
remission
of
sins
,
but
where
there
is
both
actuall
faith
and
actuall
repentance
,
yet
the
antecedent
remission
is
still
ratified
,
and
the
future
pardon
is
purposed
to
bee
bestowed
so
soone
as
a
man
shall
actually
beleeue
and
repent
,
Lastly
,
there
may
bee
habituall
grace
,
where
there
is
no
actuall
remission
of
some
present
particular
sinne
or
sinnes
for
a
time
.
Not
content
with
these
,
Obiection
.
they
vrge
reason
:
From
reason
.
no
man
can
bee
a
member
of
Christ
and
of
an
harlot
at
once
,
because
the
Apostle
opposeth
them
,
1.
Cor.
6.16
.
and
therefore
hee
that
is
ioyned
and
made
one
flesh
with
an
harlot
is
cut
off
from
Christ
.
A
man
is
a
member
of
Christ
two
waies
:
first
,
Solution
.
in
respect
of
vnion
and
insition
which
is
perpetuall
:
secondly
,
in
respect
of
communion
and
efficacie
of
the
spirit
;
now
then
howsoeuer
he
may
be
cut
off
in
some
part
,
that
is
,
in
regard
of
the
inward
fellowship
and
communion
with
Christ
,
yet
not
wholy
in
respect
of
coniunction
with
him
:
yea
,
though
hee
may
become
no
liuely
member
,
yet
hee
remaines
a
liuing
member
,
though
dead
for
a
season
in
regard
of
the
power
and
efficacie
of
the
life
of
the
spirit
.
A
mans
arme
taken
with
a
dead
Palsie
,
hangs
by
,
and
receiues
no
heate
,
life
,
or
sense
from
the
rest
of
the
members
,
or
from
the
head
,
yet
for
all
this
it
remaines
still
vnited
and
coupled
to
the
body
,
and
may
againe
bee
recouered
by
plaisters
and
Physicke
:
so
after
a
grieuous
fall
the
child
of
God
feeles
no
inward
peace
and
comfort
,
but
is
smitten
in
conscience
with
the
trembling
of
a
spirituall
palsie
for
his
offence
:
and
yet
indeed
still
remaines
before
God
a
member
of
Christ
in
respect
of
his
coniunction
with
him
,
and
shall
be
restored
to
his
former
estate
after
serious
repentance
.
Obiect
.
2
Grace
cannot
stand
with
sinne
against
the
conscience
,
and
with
grieuous
offences
.
Though
it
cannot
stand
so
firmely
,
Solution
.
yet
it
is
not
wholy
taken
away
,
for
a
man
in
this
case
when
sinne
hath
preuailed
,
is
like
vnto
a
building
whose
roofe
is
taken
off
with
an
earthquake
or
thunderbolt
,
and
whose
foundation
is
shaken
and
weakened
,
yet
the
house
standeth
still
.
Secondly
,
wee
must
distinguish
of
sinne
against
conscience
;
for
it
is
taken
two
waies
,
first
properly
,
which
is
done
of
purpose
,
and
with
full
consent
of
will
,
and
is
called
peccatum
vastans
conscientiam
,
the
sinne
that
wasteth
the
conscience
,
and
this
is
not
incident
vnto
the
man
regenerate
:
secondly
,
improperlie
,
which
is
done
though
of
knowledge
,
yet
of
infirmitie
by
reason
of
feare
,
constraint
,
hastinesse
,
precipitation
of
the
minde
and
such
like
suddaine
passions
in
the
tegenerate
,
or
with
some
wilfulnesse
of
presumption
:
yet
because
there
is
neuer
any
full
and
absolute
consent
,
it
cannot
bee
called
sinne
against
the
conscience
properly
.
Wherefore
to
conclude
this
whole
matter
,
we
graunt
that
the
man
regenerate
and
indued
with
sauing
grace
,
may
fall
into
sinne
dangerouslie
and
grieuouslie
,
so
as
hereby
his
faith
shall
be
weakened
,
his
heart
hardened
,
the
spirit
of
God
made
sadde
in
him
,
the
peace
of
the
conscience
troubled
,
the
proceedings
of
Gods
grace
in
the
heart
interrupted
,
the
comfort
and
ioy
of
the
spirit
remooued
,
and
the
heart
filled
with
amazednesse
,
astonishment
,
perplexitie
and
feare
,
all
the
grates
of
God
lessened
,
the
best
things
in
man
obscured
and
blemished
,
the
course
of
Gods
mercies
stopped
,
and
the
whole
man
laid
open
to
all
the
plagues
&
iudgements
of
God
,
and
made
vnprofitable
to
euery
good
worke
:
yea
,
he
may
so
fall
that
hee
shall
haue
need
of
a
new
reconciliation
with
God
,
a
new
remisssion
of
his
late
offence
,
a
new
confirmation
of
faith
,
a
new
inkindling
of
the
spirit
,
and
a
new
restoring
of
the
inner
man
:
but
that
hee
can
wholy
lose
grace
,
that
is
not
possible
;
that
,
that
faith
which
purifieth
the
heart
and
worketh
by
loue
;
that
,
that
loue
which
proceedeth
from
a
pure
heart
,
a
good
conscience
and
faith
vnfained
;
that
,
that
hope
which
maketh
not
ashamed
,
and
is
the
anchor
hold
of
the
soule
firme
and
stedfast
;
that
,
that
feare
which
is
the
headspring
of
wisdome
,
and
causeth
a
man
to
decline
from
euill
,
and
is
in
the
heart
a
well
of
life
to
make
a
man
scape
the
snares
of
death
,
can
bee
wholy
lost
,
neither
scriptures
,
reason
nor
probalitie
shall
be
euer
able
to
euince
.
Vse
.
The
vse
of
this
doctrine
is
brieflie
thus
much
,
as
on
the
one
side
it
ministreth
great
comfort
vnto
the
children
of
God
touching
the
perpetuitie
of
their
estate
,
that
though
they
shall
bee
assailed
with
dangerous
and
manifold
temptations
,
and
be
oftentimes
fearefully
foiled
and
ouertaken
,
yet
that
they
shall
neuer
be
wholy
ouercarried
in
any
temptation
:
so
on
the
other
side
it
giueth
vs
a
caueat
to
take
heed
we
doe
not
abuse
it
to
securitie
and
the
libertie
of
the
flesh
,
for
considering
the
state
of
a
christian
man
is
so
tickle
and
inconstant
in
this
life
,
that
he
is
subiect
euer
and
anon
to
fall
into
sinne
,
yea
wholy
to
fall
away
,
if
it
were
not
that
by
the
promise
of
God
,
and
the
effectuall
intercession
of
Christ
,
he
were
as
by
certaine
vnderprops
supported
and
sustained
;
requisite
and
necessarie
it
is
that
we
listen
vnto
the
exhortation
of
the
Apostle
,
and
with
feare
and
trembling
to
worke
our
saluation
,
and
if
any
man
thinke
he
standeth
,
let
him
take
heed
least
he
fall
.
FINIS
.