OF
GODS
ETERNALL
PREDESTINATION
.
that
God
so
loued
the
world
that
he
gaue
his
onely
begotten
sonne
,
that
whosoeuer
beleeued
in
him
should
not
perish
but
haue
euerlasting
life
.
faith
of
Gods
elect
,
Tit.
1.1
.
and
againe
that
they
beleeu●●
,
as
many
as
were
ordained
to
eternall
life
,
Act.
13.48
.
In
breefe
the
doctrine
of
iustification
regeneration
,
and
eternall
life
,
will
not
stand
vnles
the
ground
worke
thereof
be
sought
for
and
she
we●
in
the
free
election
.
Againe
,
is
it
not
a
parte
of
the
gospell
and
glad
some
tidings
of
eternall
saluation
,
which
Christ
saith
Luk.
19.20
.
reioyce
rather
that
your
names
are
●●r
it
〈◊〉
heauen
,
the
same
that
is
Mark.
13.20
.
vnlesse
the
Lord
had
shortened
those
dates
,
no
flesh
should
be
saued
:
but
for
the
elects
sake
whome
he
hath
chosen
,
he
hath
shortened
those
daies
,
according
to
that
he
saies
,
Mat.
24.24
.
that
it
is
not
possible
that
the
elect
should
be
seduced
by
the
false
Christs
and
false
Prophets
.
Consonant
againe
to
Mark.
3.26
.
Then
they
shall
see
the
senne
of
Man
comming
in
the
cloudes
,
with
much
power
and
glory
,
and
he
shall
send
his
angels
,
and
gather
together
his
elect
from
the
4.
windes
,
from
the
ende
of
the
earth
to
the
ende
of
the
heauen
.
And
Paul
Rom.
8.30
.
Whome
he
hath
predestinated
,
those
also
he
hath
called
,
and
whome
he
hath
called
,
them
he
hath
iustified
,
&
whom
he
hath
iustified
,
those
also
he
hath
glorified
:
and
v.
33.
Who
shall
late
any
thing
to
the
charge
of
gods
elect
?
and
againe
,
Rom.
9.23
.
to
declare
the
riches
of
his
glory
toward
the
vessells
of
mercie
,
prepared
to
glorie
.
And
Rom.
11.7
.
The
elect
haue
obtained
namely
,
righteousnesse
by
faith
,
and
v.
5.6
.
a
reseruation
is
made
according
to
his
free
election
:
if
by
grace
,
not
now
of
workes
,
els
grace
is
not
grace
:
if
by
works
,
then
not
of
grace
,
otherwise
worke
is
no
worke
,
and
1.
Cor.
1.27
.
and
aboue
all
in
that
excellent
gospel-thanksgiuing
.
Eph.
1.3.5.6
.
Blessed
be
God
and
the
father
of
our
Lord
Iesus
Christ
,
who
hath
blessed
with
all
spirituall
blessing
in
heauen
,
in
Christ
,
as
he
hath
chosen
vs
in
himselfe
before
the
foundation
of
the
world
,
that
we
might
be
holy
and
vnblameable
before
him
with
loue
,
who
hath
predestinated
vs
,
whome
he
hath
adopted
into
his
sonnes
by
Iesus
Christ
in
himselfe
according
to
the
good
pleasure
of
his
will
,
to
the
praise
of
the
glory
of
his
grace
,
&c.
and
verse
11.
In
him
also
we
are
chosen
,
when
we
were
predestinate
according
to
the
purpose
of
him
,
which
worketh
all
things
after
the
counsell
of
his
owne
will
.
and
Iam.
2.5
.
And
in
a
word
Gods
promise
that
he
will
keepe
his
elect
from
worshipping
the
beast
,
which
all
the
inhabitants
of
the
earth
shall
worship
,
whose
names
are
not
written
in
the
booke
of
life
of
that
lambe
which
was
slaine
before
the
foundation
of
the
world
was
laid
.
Apoc.
13.8
.
Therefore
he
that
denies
the
doctrine
of
predestination
is
a
part
of
the
Gospel
,
renounceth
God
and
Christ
&
the
Gospel
.
And
what
is
the
doctrine
of
reprobation
els
,
but
an
illustration
of
the
greatnes
of
the
grace
of
election
.
For
contraries
laide
one
by
another
,
are
more
perspicuous
.
We
neuer
perceiue
the
sweetnes
of
the
grace
of
election
truly
indeede
,
till
such
time
as
we
see
that
it
is
not
giuen
to
all
men
,
but
is
a
gift
peculiar
to
such
,
as
he
especially
loueth
from
euerlasting
.
3
The
third
reason
is
,
for
that
this
doctrine
of
predestination
hath
many
vses
,
which
they
defraud
the
Church
of
God
of
,
that
would
haue
this
doctrine
smothered
from
the
people
,
or
onely
to
be
canuased
in
the
schooles
among
the
learned
.
1.
As
first
it
maketh
to
the
confirmation
of
our
affiance
concerning
the
certentie
of
our
saluation
in
Christ
against
all
distrust
and
despaire
,
Whereas
Predestination
euery
where
is
taken
onely
for
the
predestination
of
men
to
certaine
ends
,
we
are
to
know
that
is
done
by
a
synecdoche
:
for
proorismus
pertaines
as
well
to
other
things
,
as
is
euident
by
places
of
scripture
,
which
I
shall
after
be
occasioned
to
quote
.
1
Predestination
is
twofold
:
of
matters
;
of
men
.
Predestination
of
things
or
matters
is
Gods
decree
,
whereby
he
hath
ordained
vniversally
all
things
from
euerlasting
to
their
proper
ende
,
that
should
be
made
or
done
.
As
,
the
things
that
Herod
and
Pontius
Pilate
with
the
Gentiles
and
people
of
Israel
did
,
the
hand
and
counsell
of
God
decreed
all
should
be
done
,
that
is
to
say
,
did
predestinate
or
appoint
beforehand
to
be
done
.
Act.
4.27
.
So
saith
Paul
,
1.
Cor.
2.7
.
that
God
did
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
is
,
predestinate
or
decree
the
wisdome
which
is
hid
in
a
mysterie
,
before
the
world
to
our
glorie
.
2
Predestination
of
men
or
persons
is
Gods
decree
,
whereby
they
are
ordained
from
eternall
to
certaine
endes
.
And
it
is
twofold
,
Election
and
Reprobation
.
1
The
election
of
Christ
is
his
predestination
,
whereby
God
hath
designed
from
all
eternitie
his
onely
begotten
sonne
,
Behold
my
seruant
whome
I
vphold
,
mine
elect
in
whome
my
soule
delighteth
.
Math.
12.18
.
Behold
that
seruant
of
mine
whome
I
haue
chosen
,
my
beloued
in
whome
my
soule
doth
rest
.
Likewise
1.
Pet.
1.20
.
it
is
saide
,
we
were
redeemed
by
the
pretious
bloode
of
that
blameles
and
vnspotted
lambe
,
that
is
,
Christ
.
Foreknowne
,
that
is
,
foreordained
according
to
the
knowledge
of
his
gratious
pleasure
,
before
the
foundations
of
the
world
were
laid
.
Hereupon
1.
Pet.
2.9
.
Christ
is
tearmed
a
liuing
stone
,
refused
of
men
,
but
chosen
and
pretious
with
God
.
In
the
head
that
election
doth
shine
and
shew
,
by
which
we
are
adopted
into
the
hope
of
eternall
life
.
The
sonne
of
God
is
by
the
eternall
decree
elected
to
be
in
respect
of
his
humane
nature
the
sonne
of
god
,
and
head
of
men
and
angels
.
Whereupon
1.
it
followeth
,
that
men
and
angels
must
not
refuse
him
,
The
Election
of
Christ
is
meerely
of
free
gift
,
as
Austin
prooueth
,
Tom.
7.
lib.
1.
de
praedest
.
Sanct.
cap.
15.
The
Sauiour
himselfe
is
a
very
excellent
proofe
of
predestination
and
grace
,
I
say
the
mediatour
betweene
God
and
man
,
the
man
Iesus
Christ
,
who
to
be
so
,
by
what
foregoing
merits
of
faith
or
workes
,
did
the
humane
nature
that
was
in
him
procure
?
J
pray
you
answer
me
,
that
he
,
that
man
that
was
taken
into
the
vnitie
of
person
with
the
word
which
was
coeternall
to
the
father
,
should
be
the
onely
begotten
sonne
of
God
,
how
did
he
deserue
that
?
what
good
qualitie
of
his
of
any
sort
went
before
it
?
what
did
he
,
what
beleeued
he
,
what
asked
he
before
,
to
obtaine
this
vnspeakable
excellencie
?
did
not
that
very
man
,
by
the
words
procurement
and
taking
him
vp
,
from
the
time
that
he
began
to
be
the
sonne
of
God
,
begin
to
be
the
onely
begotten
?
did
not
that
woman
that
was
filled
with
grace
conceiue
that
onely
begotten
sonne
of
God
?
was
not
the
onely
sonne
of
God
borne
of
the
holy
Ghost
and
virgin
Marie
,
not
thorough
the
lust
of
the
flesh
,
but
by
the
singular
gift
of
God
?
was
there
any
feare
left
in
processe
of
time
that
man
should
sinne
by
free
will
?
or
therefore
was
there
no
free
will
in
sinne
,
or
was
it
not
so
much
the
more
,
by
how
much
the
lesse
he
could
serue
him
?
surely
all
these
things
which
are
particularly
admirable
,
and
other
,
which
may
truly
be
said
were
proper
in
his
humane
nature
,
that
is
,
ours
,
did
particularly
receiue
in
him
,
without
any
deserts
at
all
before
going
.
2
Election
of
those
that
are
vnited
vnto
Christ
is
that
predestination
whereby
all
they
are
ordained
to
saluation
,
that
the
father
had
appointed
to
vnite
vnto
Christ
,
as
the
head
.
For
there
ought
to
be
giuen
a
head
to
such
as
were
to
be
predestinate
to
saluation
,
in
whose
order
,
perfection
,
and
vertue
the
predestinate
were
to
stand
.
And
it
is
either
of
the
blessed
Angels
,
or
of
men
that
were
to
be
saued
.
elect
Angels
,
1.
Tim.
5.21
.
J
beseech
ye
in
the
sight
of
God
,
and
the
Lord
Jesus
Christ
,
and
his
elect
Angels
,
to
keepe
these
things
.
The
blessednes
of
good
angels
is
twofold
:
first
,
enioying
of
God
:
secondly
,
their
certen
knowledge
,
Angust
.
E●chirid
.
ad
Laurent
.
cap.
29.
Now
the
angels
were
elect
before
their
creation
by
God
,
and
that
not
for
any
merits
of
theirs
,
but
of
the
sole
mercie
and
grace
of
God
.
And
therefore
their
constancie
and
perseuerance
in
good
,
was
grounded
vpon
the
good
pleasure
of
God
.
The
schoolemen
speake
much
of
the
angels
merits
absurdly
,
vpon
misconstruing
of
S.
Austin
,
as
also
out
of
a
curious
and
subtile
dispute
of
Anselmus
,
in
his
dialogue
of
the
fal
of
the
deuills
.
The
Elect
are
in
Christ
as
in
their
head
.
Hereupon
Christ
himselfe
for
the
primacie
he
hath
among
the
angels
as
their
head
,
is
called
an
Angel
,
Mal.
3.1
.
and
hence
it
is
that
the
angels
are
subiect
to
Christ
.
If
any
other
obiect
,
The
angels
sinned
not
,
and
therefore
neede
no
mediatour
;
I
graunt
indeeded
they
needed
no
redeemer
,
but
they
needed
a
head
,
by
whose
holde
they
might
cleaue
fast
and
firme
vnto
their
God
.
They
did
not
neede
any
restorer
,
but
they
did
a
preseruer
in
good
,
without
whome
they
had
not
remained
sure
in
their
innocencie
.
Bernard
in
his
22.
sermon
vpon
the
Canticles
.
How
can
you
say
,
saith
he
,
that
our
Lord
Jesus
Christ
was
the
good
angels
redeemer
?
he
that
lifted
vp
man
when
he
was
downe
,
gaue
this
gift
to
the
angel
that
stood
,
that
he
should
not
fall
.
By
the
same
meanes
drawing
him
out
of
captiuitie
,
by
the
which
he
defended
this
from
captiuitie
.
And
in
this
regard
,
he
was
redemption
to
both
of
them
alike
.
Deliuering
that
man
,
preseruing
this
angel
.
Therefore
it
is
plaine
that
the
Lord
Christ
was
redemption
to
the
holy
angels
,
as
he
was
rightousnes
,
wisdome
,
sanctification
.
Thus
much
saith
Bernard
.
And
this
opinion
some
other
doe
gather
out
of
Col.
1.20
.
and
2.10
.
but
the
faithfull
seruant
of
Christ
Theod.
Beza
extracts
a
truer
sense
of
those
places
.
And
thus
much
of
the
election
of
the
blessed
angels
,
now
followes
of
the
election
of
such
men
as
are
to
be
saued
.
The
election
of
men
to
be
saued
is
Gods
predestination
,
whereby
he
hath
decreed
with
himselfe
from
euerlasting
what
men
he
would
one
daie
take
out
from
the
rest
,
&
exempting
them
from
the
common
distruction
,
adopt
to
salvation
.
the
election
hath
obtained
,
that
is
,
the
elect
.
Heere
it
is
taken
in
the
second
signification
.
It
shal
not
be
amisse
to
consider
,
the
causes
,
effects
,
subiects
,
adiuncts
,
disperats
,
comparats
,
coniugats
,
and
examples
thereof
.
Blessed
be
God
and
the
father
of
our
Lord
Iesus
Christ
,
who
hath
blessed
vs
with
all
spirituall
blessing
in
heauen
,
in
Christ
,
as
he
hath
chosen
vs
in
him
before
the
foundation
of
the
world
was
laid
,
to
be
holy
and
vnblameable
before
him
with
loue
.
Ioh.
13.18
.
I
speake
not
of
you
all
,
I
knowe
whome
I
haue
chosen
.
and
Iohn
15.16
.
you
chose
not
me
but
I
you
.
And
of
the
holy
ghost
we
read
he
said
Act.
13.12
.
Separate
me
Paul
and
Barnabas
to
the
work
wherevnto
I
haue
called
them
.
Now
this
calling
of
the
holie
Apostles
,
was
with
eternall
election
,
as
Paul
declareth
saying
,
Gal.
1.15
.
that
he
was
separated
to
the
Apostleship
from
the
wombe
.
Therefore
election
is
made
no
les
,
by
the
sonne
and
by
the
holy
ghost
then
by
the
father
,
but
it
is
cheifly
ascribed
to
the
father
,
because
he
is
as
the
fountaine
of
the
Godhead
,
so
the
beginning
of
euerie
action
in
the
deitie
.
Hence
we
●ather
1.
that
none
of
vs
chose
himselfe
,
none
ordained
himselfe
to
eternall
life
:
so
that
damnable
is
the
leger
demaine
of
a
certaine
Apostat
corrupting
that
place
,
Act.
13.48
.
And
they
beleeued
,
so
many
as
were
ordained
to
eternall
life
:
,
and
construing
it
thus
,
that
ordained
and
disposed
themselues
to
imbrace
eternall
life
.
2.
that
the
father
sonne
&
holy
ghost
are
one
God
in
essence
.
Concerning
the
cause
that
mooued
God
to
choose
vs
,
or
for
which
he
made
choice
of
vs
,
there
is
hard
hold
and
great
controuersie
both
a
great
while
since
in
Saint
Austins
time
exercising
&
at
this
day
troubling
the
church
.
For
the
plaine
teaching
whereof
,
it
shall
bee
good
to
shew
,
which
is
not
the
cause
for
which
God
chose
vs
,
then
which
is
.
Nowe
of
all
this
disputation
let
this
be
the
ground
or
position
.
The
cause
wherby
god
was
mooued
to
choose
vs
or
for
which
election
was
made
,
This
position
consisteth
of
two
parts
:
1.
the
remoouing
of
the
false
causes
.
2.
the
assertion
of
the
true
one
.
There
are
6.
false
causes
remooued
away
,
mans
will
,
saith
foreseene
,
mens
merits
,
dignitie
or
prerogatiue
of
stocke
,
Christs
merite
,
and
the
end
of
election
.
Whervpon
we
say
the
decree
of
election
is
absolute
,
for
that
the
efficient
cause
,
for
which
it
was
made
,
was
not
the
condition
of
mans
will
,
faith
foreseene
,
foreknowne
merits
,
worthines
any
way
&c.
Therefore
for
the
first
,
Election
was
not
made
for
the
free
will
of
man
,
or
because
man
did
will
,
and
that
for
these
reasons
.
1.
The
Apostle
doth
flatlie
denie
it
,
Rom.
9.16
.
Election
is
neither
of
him
that
willeth
nor
of
him
that
runneth
,
but
his
that
hath
mercie
namely
God
.
Not
because
man
would
and
man
would
not
but
because
by
our
owne
strength
we
are
not
able
to
will
.
Here
he
calleth
our
will
,
the
thought
,
desire
,
and
labouring
of
our
minde
,
this
will
doth
the
Apostle
plainely
exclude
from
election
,
ascribing
it
wholly
to
Gods
mercie
,
which
taketh
vs
vnto
him
,
neither
willing
,
nor
desiring
,
no
nor
yet
so
much
as
once
thinking
on
it
of
our
owne
accord
.
They
that
goe
about
to
prooue
out
of
these
places
that
any
strength
is
attributed
to
our
will
,
but
indeede
of
it selfe
can
doe
nothing
,
without
the
helpe
of
Gods
mercie
,
are
wide
:
for
the
Apostle
doth
not
shewe
what
is
in
vs
,
but
excludeth
whatsoeuer
doth
seeme
to
be
in
vs
.
2.
Because
mans
will
is
not
eternall
,
&
therefore
cannot
be
the
cause
of
eternall
election
.
The
efficient
cause
must
of
force
be
either
in
time
or
at
least
in
nature
before
his
effect
.
But
mans
will
is
not
first
so
much
as
in
nature
,
much
lesse
in
time
before
the
decree
of
election
:
therefore
it
is
not
the
efficient
cause
thereof
.
3.
If
we
were
elected
for
our
will
,
many
inconveniances
would
growe
therevpon
.
1.
Gods
grace
should
be
subiected
to
mens
wills
,
as
Prosper
speakes
,
which
is
as
much
to
say
,
as
that
the
grace
of
election
were
vnder
mans
will
,
as
the
effect
is
inferiour
to
the
cause
,
the
excellencie
of
mans
will
should
exceede
the
grace
of
God
electing
.
2.
This
were
to
deriue
the
beginning
of
saluation
from
him
that
is
saued
,
not
from
him
that
doth
saue
,
as
the
same
Prosper
saith
.
3.
It
were
in
mans
power
if
he
would
to
be
either
elect
or
reprobate
.
4.
All
assurance
of
saluation
should
be
cleane
taken
away
,
seeing
mans
will
is
vnsure
and
vnstable
,
and
we
should
bring
in
the
popish
suspence
or
doubting
of
saluation
.
5.
Election
should
be
by
hap
hazard
,
as
depending
vpon
the
changeable
will
of
man
,
and
so
we
should
make
god
fortunes
idol
,
as
Luther
doth
well
note
:
he
should
elect
if
men
would
,
and
he
should
not
choose
if
men
would
not
:
nay
the
same
man
should
sometime
be
elect
and
sometime
not
be
elect
.
So
then
mans
will
is
not
the
efficient
cause
of
election
.
2
Neither
faith
foreseene
is
the
efficient
cause
of
election
:
for
the
right
vnderstanding
of
this
,
we
must
put
off
one
slander
that
the
adversaries
hang
vpon
our
backes
.
They
say
we
teach
,
that
without
any
respect
at
all
of
faith
in
Christ
Jesus
,
a
litle
small
number
is
elected
,
by
a
certaine
absolute
decree
.
First
there
is
ambiguitie
in
those
wordes
:
without
●ny
●●spect
at
all
of
faith
in
Christ
:
for
it
may
ca●●●●
do●ble
meaning
,
either
that
faith
is
not
the
〈◊〉
cause
,
for
which
God
elected
vs
,
or
that
he
had
no
respect
at
all
vnto
faith
in
election
,
not
so
much
as
the
effect
of
election
.
In
the
first
sense
it
is
truely
spoken
,
that
we
were
elected
without
any
respect
at
al
of
faith
,
that
is
,
we
were
not
elected
for
faiths
sake
,
or
that
faith
was
not
the
efficient
cause
,
for
which
election
was
made
,
and
this
we
truely
maintaine
.
The
contrarie
assertion
is
plaine
Pelagianisme
.
In
the
latter
sense
we
neither
saie
it
,
neither
can
it
be
truely
said
:
for
faith
is
the
effect
of
election
.
Secondly
,
the
decree
of
election
is
tearmed
absolute
,
not
that
it
doth
not
any
way
looke
to
faith
,
but
it
doth
not
respect
it
as
the
efficient
cause
,
otherwise
it
doth
as
an
effect
.
This
is
it
then
that
we
say
,
That
faith
foreseene
is
not
the
efficient
cause
for
which
election
is
made
,
as
appeareth
bythese
proofes
.
1.
It
is
not
saide
any
where
in
the
Scripture
that
election
was
made
for
faith
,
or
is
of
faith
.
2.
Mens
faith
is
not
from
eternall
,
but
the
efficient
cause
of
eternall
election
must
be
eternall
.
3.
Faith
is
the
gift
of
God
.
4.
The
grace
of
election
goes
before
faith
,
Ioh.
15.16
.
You
chose
not
me
,
but
I
you
.
5.
Our
faith
is
the
effect
of
election
,
Act.
13.48
.
So
many
beleeued
as
were
ordained
to
eternall
life
.
6.
We
obtained
mercie
not
because
we
were
faithfull
,
but
because
we
should
become
faithfull
:
as
Paul
professeth
of
himselfe
,
1.
Cor.
7.25
.
7.
Faith
is
not
the
cause
of
second
grace
or
of
calling
,
by
which
faith
is
giuen
,
nor
of
the
nearer
meanes
,
namely
of
the
word
and
sacraments
,
much
lesse
then
is
it
the
cause
of
the
farther
remote
or
first
grace
,
namely
of
election
.
8.
If
this
were
graunted
,
many
absurdities
would
ensue
.
1.
Election
should
not
be
grace
.
2.
This
were
the
next
way
to
giue
man
the
first
part
,
and
God
the
second
.
3.
The
grace
of
election
should
depend
on
man
,
and
not
on
God
.
4.
There
should
haue
bin
no
elect
:
because
none
of
his
owne
nature
beleeues
,
but
should
haue
bin
hurled
headlong
into
miserable
perdition
,
out
of
which
none
could
recouer
himselfe
,
if
God
did
not
helpe
him
out
:
we
are
nothing
,
we
beleeue
nothing
but
so
farre
forth
as
he
worketh
faith
in
vs
,
as
he
saith
without
me
ye
can
doe
nothing
,
therefore
not
beleeue
;
and
Paul
,
Phil.
1.29
.
it
is
freely
giuen
you
,
not
onely
to
beleeue
in
him
,
but
also
to
suffer
for
him
.
By
all
which
arguments
it
is
cleere
,
that
faith
foreseene
is
not
the
efficient
cause
of
election
,
which
opinion
the
Pelagians
of
our
time
doe
gainesay
and
controll
,
1
2.
Thes.
2.13
.
Paul
saith
,
That
God
did
choose
the
Thessalonians
from
the
beginning
to
saluation
by
the
sanctification
of
the
spirit
,
and
faith
giuen
to
the
truth
:
and
faith
foreseene
is
the
efficient
cause
of
election
.
Ans.
First
there
is
a
fallacie
of
composition
,
in
ioyning
together
things
that
should
not
be
ioyned
,
for
with
that
word
(
he
chose
)
there
are
ioyned
these
words
(
by
faith
)
which
should
not
be
:
but
to
the
word
(
saluation
)
the
instrumentall
cause
whereof
is
faith
,
for
from
those
wordes
(
to
saluation
)
an
ellipsis
of
the
greeke
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comming
between
haue
those
words
that
followe
their
dependancie
,
to
wit
,
(
by
sanctification
,
and
beleefe
of
the
truth
.
)
2.
If
Pauls
meaning
were
,
that
we
were
elected
elected
for
faith
foreseene
,
it
should
followe
also
that
sanctification
of
the
spirit
were
the
efficient
cause
of
saluation
,
for
the
Apostle
sets
them
both
together
:
but
sanctification
of
the
spirit
is
not
the
efficient
cause
of
election
,
because
it
followeth
after
election
,
for
not
whom
he
hath
sanctified
,
those
he
hath
chosen
,
but
whome
he
hath
chosen
,
those
he
hath
both
called
and
iustified
and
sanctified
.
Seeing
sanctification
is
a
part
of
glorification
.
Againe
that
sanctification
comes
after
election
is
plaine
by
Eph.
1.4
.
He
chose
vs
in
him
,
before
the
foundation
of
the
worlde
was
laid
,
to
be
holy
and
blamelesse
in
his
sight
with
loue
:
and
faith
is
not
the
efficient
cause
of
election
.
3.
I
will
shewe
the
true
meaning
of
election
.
Apostles
speech
.
Paul
teacheth
that
God
from
the
beginning
or
before
the
foundation
of
the
world
chose
the
Thessalonians
to
salvation
,
which
salvation
they
obtaine
through
sanctification
of
the
spirit
,
and
faith
giuen
to
the
truth
:
therefore
he
teacheth
that
sanctification
,
the
spirit
and
beleese
giuen
to
the
trueth
,
are
not
the
efficient
causes
of
election
,
but
of
saluation
,
beeing
but
effects
of
election
.
Therfore
they
are
set
downe
by
Paul
as
tokens
and
markes
of
election
,
shewing
that
in
it selfe
it
is
not
to
be
comprehended
of
vs
.
Therefore
to
knowe
that
we
are
elect
of
God
,
we
neede
not
seeke
and
diue
into
the
secret
counsell
of
god
:
for
this
is
the
bottomles
pit
of
wicked
desperation
.
But
we
shall
finde
a
sufficient
proofe
of
election
in
our selues
,
if
so
be
that
God
hath
sanctified
vs
by
his
spirit
,
and
lightened
vs
to
beleeue
his
gospel
.
Act.
13.48
.
And
they
beleeued
so
many
as
were
ordained
to
life
.
Ergo
faith
foreseene
is
the
efficient
cause
of
election
.
Ans.
1.
The
testimonie
is
falsely
cited
,
for
they
should
prooue
that
faith
is
the
efficient
cause
of
election
:
and
this
that
is
alleadged
shewes
no
more
but
who
did
beleeue
.
2.
This
speech
doth
quite
ouerthrowe
the
Adversaries
opinion
;
for
it
prooueth
,
that
ordination
to
eternall
life
is
the
cause
of
faith
,
not
that
faith
is
the
cause
of
ordination
to
life
;
otherwise
it
should
haue
bin
said
,
And
they
were
ordained
to
eternall
life
so
many
as
beleeued
.
3.
They
offend
by
misinterpretation
,
expounding
the
place
of
Luke
actiuely
of
our
disposition
,
when
as
the
verb
passiue
is
vsed
in
the
text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
many
as
were
ordained
:
therefore
they
were
ordained
by
another
,
namely
of
God
:
ergo
Luke
saith
not
,
that
so
many
as
disposed
themselues
in
minde
to
beleeue
,
beleeued
;
but
so
many
as
were
ordained
to
eternal
life
:
now
none
doth
ordaine
or
dispose
but
God
,
who
doth
predestinate
his
to
the
inheritance
of
eternal
life
.
4.
This
place
doth
prooue
,
that
faith
doth
depend
vpon
Gods
election
,
that
faith
is
grounded
on
Gods
eternall
counsell
,
and
that
wee
are
assertained
of
election
by
faith
.
3
Rom.
8.29
.
it
is
saide
,
whome
he
hath
foreknowne
,
he
hath
also
predestinate
:
therefore
foreknowne
beleefe
is
the
cause
of
election
.
Ans.
1.
They
dallie
with
vs
with
an
homonymie
in
the
word
[
foreknowne
,
]
making
vs
beleeue
the
Apostle
vsed
that
worde
here
for
[
foresaw
:
]
but
Paul
vseth
it
in
this
place
for
[
he
acknowledged
for
his
owne
,
approoued
,
loued
,
]
for
he
speakes
of
his
foreknowledge
,
not
of
his
bare
knowing
,
but
ioyned
with
his
gracious
will
,
wherewith
God
appointed
with
himselfe
in
his
secret
and
eternall
counsell
to
loue
those
that
should
be
borne
and
called
in
their
due
time
,
as
it
is
said
,
that
he
loued
Iacob
and
hated
.
Esau
,
Mat.
1.2
.
For
God
is
said
to
know
such
as
he
vouchsafeth
his
loue
,
and
to
be
ignorant
of
other
,
Exod.
33.17
.
Psal.
1.6
.
2.
Tim.
2.19
.
ergo
the
foreknowledge
,
that
Paul
speaks
of
in
this
place
,
is
not
his
bare
prescience
,
but
the
difference
which
he
alwaies
put
betweene
his
children
and
reprobates
.
2
This
testimonie
is
also
impertinent
.
Fo●
the
Apostle
doth
not
say
,
whose
faith
he
foreknew
those
also
he
hath
predestinate
.
Neither
doth
h●
speake
of
the
faith
but
of
the
persons
.
4
Hebr.
11.6
.
It
is
impossible
without
faiths
please
God
.
ergo
faith
is
the
cause
of
election
.
Ans.
1.
Neither
is
this
any
thing
to
the
purpose
,
because
the
Apostle
doth
not
say
,
it
is
impossible
that
without
faith
any
man
should
be
electe●
from
euerlasting
.
2
There
is
an
elench
of
a
false
subiect
.
Fo●
the
Apostles
speech
touching
reconciliatio●
with
God
and
iustification
,
is
inconsiderate●
wrested
to
election
.
We
are
elected
,
without
foresight
of
our
faith
comming
betweene
,
as
of
the
cause
,
but
we
cannot
be
acquit
from
the
guilt
of
sinne
and
please
God
,
that
is
,
be
reconciled
without
it
.
3
I
will
shew
you
an
impossibilitie
:
if
our
adversaries
question
were
true
,
it
should
follow
that
none
were
elected
;
seeing
we
had
nothing
that
could
please
God
,
and
we
are
nothing
nor
beleeue
nothing
,
but
in
asmuch
as
he
worketh
it
in
vs
,
both
to
will
and
to
worke
.
Therefore
it
is
wrongfully
imputed
to
faith
foreseen
,
which
should
rather
be
ascribed
to
grace
&
Christ
,
in
whome
we
are
loued
and
elect
.
5
Paul
saies
,
Rom.
11.20
.
Thou
standest
by
faith
:
ergo
faith
is
the
efficient
cause
of
election
.
Ans.
1.
It
is
beside
the
matter
:
for
he
saith
not
,
Thou
art
elected
to
eternall
life
for
thy
faiths
sake
.
2
There
is
another
elench
of
the
false
subiect
,
detorting
that
foolishly
to
election
that
is
spoken
of
the
perseuerance
of
the
Saints
.
Thou
standest
through
faith
,
that
is
,
thou
dost
perseuere
in
the
people
of
God
,
in
the
communion
of
the
Church
.
6
Rom.
11.23
.
And
they
also
if
they
remaine
not
in
vnbeleefe
,
shal
be
grafted
in
,
ergo
faith
is
the
cause
of
el●●●ion
.
I
answer
,
〈◊〉
●●●s
is
as
little
to
the
purpose
,
both
for
the
words
and
sense
.
For
the
wordes
,
he
saith
not
,
they
shall
be
elected
to
eternall
life
.
For
the
sense
:
the
election
to
life
is
not
to
be
any
more
,
but
it
is
past
,
before
the
world
beganne
.
Now
Paul
speakes
of
a
matter
that
shal
be
,
they
shal
be
ingrafted
.
2
It
faileth
in
the
subiect
:
the
place
doth
handle
their
calling
to
the
Church
,
not
election
.
3
To
be
ingrafted
in
this
place
,
is
to
be
made
a
member
of
the
mysticall
bodie
,
which
is
the
Church
,
and
that
through
outward
calling
.
As
the
oliue
is
the
Church
or
people
of
God
.
Thus
hauing
cleared
sixe
places
of
Scripture
corrupted
by
the
aduersaries
,
let
vs
now
examine
some
of
their
arguments
which
they
bring
for
foreseene
faith
.
1.
Arg.
Election
among
men
is
of
such
as
seeme
to
haue
some
excellencie
aboue
other
.
Such
therefore
is
Gods
election
,
of
them
as
by
faith
were
to
be
better
then
vnbeleeuers
.
Ans.
Here
is
a
sophisme
of
an
equalitie
,
in
making
an
equalitie
between
hods
election
&
mans
,
beeing
most
vnlike
.
For
1.
mans
election
,
makes
choice
of
nothing
but
such
as
seems
to
haue
some
excellencie
aboue
other
:
but
Gods
election
because
it
is
free
,
doth
not
find
but
maketh
them
that
are
to
be
elected
.
Ioh.
15.16
.
You
chose
not
me
,
but
I
you
.
1.
Ioh.
4.10
.
In
this
is
loue
,
not
that
we
loued
God
,
but
that
he
loued
vs
.
Therefore
wel
saith
S.
Austin
against
Iulian
,
God
made
choice
of
none
that
was
worthie
,
but
by
his
choice
made
them
worthie
.
2.
Mans
election
is
with
a
long
or
at
least
sufficient
delibetation
before
hand
,
so
is
not
Gods
:
for
all
the
workes
of
God
are
knowne
to
him
from
euerlasting
,
Act.
15.3
.
Mans
choice
may
faile
,
so
doth
not
Gods
:
therfore
repentance
often
followeth
that
,
but
this
is
without
repentance
.
2.
Arg.
If
God
be
better
excused
by
saying
he
chose
them
,
whome
he
foresaw
would
be
worthie
,
and
beleeue
,
and
reiected
them
,
whome
he
foreknew
would
be
vnworthie
&
vnbeleeuers
,
them
it
follows
that
faith
foreseene
is
the
cause
of
election
.
But
he
is
:
ergo
Ans.
It
is
a
false
supposition
that
God
needs
to
be
excused
,
for
choosing
some
&
reiecting
other
:
and
againe
that
one
excuse
is
better
then
an
other
.
For
God
stands
not
in
neede
of
any
excuse
,
not
the
best
that
can
be
.
For
what
shall
the
most
omnipotent
Creator
neede
to
purge
himselfe
to
his
most
base
&
weake
creature
?
though
he
had
cast
off
all
men
,
and
chosen
none
at
all
,
who
should
accuse
him
,
and
before
what
iudge
?
2.
The
assumption
is
false
,
because
it
taketh
away
the
glorie
of
saluation
from
God
,
and
giues
it
vnto
man
.
3.
Arg.
Looke
how
God
doth
saue
vs
in
time
,
by
the
same
he
did
choose
vs
from
eternall
:
but
he
saues
vs
by
faith
:
ergo
he
chose
vs
for
faith
.
Ans.
1.
I
denie
the
consequence
,
because
there
is
more
in
the
conclusion
then
was
in
the
premisses
.
It
is
one
thing
,
by
faith
:
an
other
,
for
faith
.
As
we
are
iustified
by
faith
,
not
for
faiths
sake
.
2.
There
is
a
fallacie
in
the
consequence
of
the
proposition
:
for
the
consequence
in
likelihood
is
conuerted
with
the
antecedent
.
Thus
it
should
be
,
By
what
meanes
God
saueth
vs
in
time
,
by
the
same
he
decreed
from
eternall
to
saue
vs
.
But
now
the
decree
of
election
doth
not
stretch
so
farre
:
for
God
in
time
saueth
vs
by
the
preaching
of
the
gospel
:
did
he
therefore
choose
vs
by
the
preaching
of
the
gospel
?
he
saueth
vs
by
the
ministers
of
the
word
,
did
he
choose
vs
therefore
by
them
?
4.
Arg.
If
God
foreknew
who
should
beleeue
,
then
he
chose
by
faith
foreseene
:
but
the
first
is
true
:
as
appeares
by
Augustine
,
tract.
42.
vpon
Iohn
,
vpon
those
wordes
,
Ioh.
8.
He
that
is
of
God
,
heareth
the
words
of
God
:
where
S.
Austin
saith
,
God
knew
who
should
beleeue
:
ergo
the
latter
is
true
also
.
Ans.
I
denie
the
consequence
of
the
connex
:
otherwise
many
absurdities
would
follow
as
well
as
,
if
God
foreknew
that
Saul
should
be
of
a
tall
stature
,
therefore
for
his
talnesse
he
decreed
to
make
him
king
.
Againe
,
if
God
foreknew
who
would
doe
good
workes
,
then
he
chose
them
for
good
workes
:
for
the
bare
prescience
is
not
the
cause
of
things
.
2.
Austins
testimonie
doth
the
aduersaries
litle
pleasure
,
but
rather
ouerthrowes
their
assertion
.
He
doth
not
,
saith
Austin
,
put
a
difference
in
their
merit
,
or
findeth
any
thing
in
men
,
but
Christ
foreknew
who
should
beleeue
.
According
to
this
predestination
the
Lord
spake
,
not
for
that
he
found
any
,
that
were
alreadie
of
God
.
5.
Arg.
All
that
are
elect
are
elect
in
Christ
:
but
without
consideration
of
faith
,
none
is
in
Christ
:
therefore
without
consideration
of
faith
none
is
elect
.
Ans.
1.
The
conclusion
is
doubtfull
:
because
it
may
haue
a
double
force
;
1.
that
wee
are
elected
into
faith
,
and
so
it
were
true
,
because
we
are
elected
both
to
the
ende
,
and
to
the
meanes
leading
to
the
ende
.
2.
That
we
are
elected
for
faiths
sake
,
as
our
aduersaries
meane
it
,
but
so
it
is
false
.
2.
This
syllogisme
hath
foure
tearmes
:
1.
all
the
elect
.
2.
to
be
elect
in
Christ
.
3.
without
respect
of
faith
.
4.
to
be
in
Christ
.
3.
Though
we
should
graunt
this
proposition
,
[
They
are
elect
in
Christ
,
]
yet
for
all
that
there
were
foure
tearmes
,
because
of
the
homonymie
of
the
word
[
Elect.
]
For
in
the
proposition
it
is
a
nowne
substantiue
;
in
the
conclusion
,
a
participle
of
the
passiue
voice
.
Now
euery
one
knowes
that
hath
the
least
smacke
of
logicke
that
substantia
and
passio
,
substance
and
suffering
,
are
two
diuers
things
.
6.
Arg.
Austin
makes
faith
foreseene
the
cause
of
election
,
in
his
booke
depraedest
.
Sanct.
cap.
3.
J
brought
my
reason
to
this
point
(
saith
he
)
to
say
,
God
therefore
in
his
foreknowledge
chose
no
mans
workes
,
which
he
himselfe
would
giue
:
but
in
his
prescience
he
chose
faith
,
so
that
whome
he
foreknew
would
beleeue
in
him
,
him
he
chose
.
Ans.
They
offend
by
citing
a
testimonie
that
is
not
authentike
.
1.
Because
Austin
retracted
this
very
thing
,
yea
and
that
in
the
very
same
booke
,
and
that
selfe
same
place
.
For
he
presently
crosseth
it
,
saying
,
J
had
not
yet
sought
diligently
,
nor
found
,
what
manner
of
matter
Election
of
grace
is
,
neither
would
I
haue
said
it
,
if
J
had
knowne
that
faith
is
found
among
the
gifts
of
God
.
For
it
is
said
,
I
obtained
mercie
,
that
I
might
be
faithfull
,
not
because
I
was
faithfull
.
The
same
opinion
of
faith
foreseene
,
as
it
were
the
ragges
and
reliques
of
Pelagianisme
,
he
plainely
confesseth
.
Retract
.
lib.
1.
cap.
23.
2
This
opinion
of
foreseene
faith
,
Austin
himselfe
hath
notably
confuted
.
de
praed.
Sanct.
lib.
1.
cap.
17
,
19.
Therefore
yet
it
standeth
that
we
are
not
elected
for
faith
foreseene
.
Neither
is
faith
the
instrumentall
cause
of
Election
.
1
Because
faith
it selfe
is
altogether
the
effect
of
election
.
Act.
13.48
.
And
they
beleeued
as
many
as
were
ordained
to
life
euerlasting
.
Now
an
effect
can
neither
be
efficient
nor
instrumentall
cause
of
its
owne
cause
.
2
Faith
is
not
from
eternall
,
but
the
cause
of
eternall
election
must
be
from
eternall
:
for
it
is
not
likely
in
any
reason
,
that
the
efficient
cause
of
a
thing
that
was
from
all
eternitie
,
should
be
a
thing
that
beganne
to
be
but
in
time
.
3
Faith
commeth
after
election
in
hir
due
time
,
as
Paul
speaketh
of
himselfe
,
1.
Cor.
7.25
.
I
haue
obtained
mercie
at
Gods
hand
,
that
I
might
be
faithfull
.
So
saith
Iustin
Martyr
in
his
dialogue
with
Trypho
the
Iew
.
pag.
202.
Here
now
if
J
shouldrecken
vp
all
other
things
that
Moses
ordained
,
I
could
prooue
they
were
figures
and
notes
and
denouncements
of
such
things
as
were
to
befall
vnto
Christ
,
and
them
that
were
foreknowne
that
they
should
beleeue
in
him
.
And
Augustine
,
tom.
7.
lib.
1.
de
praedest
.
Sanct.
cap.
17.
Let
vs
vnderstand
the
calling
whereby
the
elect
were
made
,
not
that
were
elected
because
they
did
beleeue
,
but
who
are
chosen
to
beleeue
.
4
There
is
not
the
same
reason
of
election
and
iustification
.
For
they
that
are
to
be
saued
are
actually
and
in
deede
elected
,
euen
before
they
beleeue
,
as
Paul
,
as
Dionysius
Areopagita
,
Damatis
,
and
other
that
beeing
at
mans
estate
learned
Christ
.
But
no
man
is
actually
iustified
,
but
he
that
beleeues
alreadie
.
3
Neither
are
merits
of
good
workes
the
efficient
cause
of
election
.
1
So
Paul
auoucheth
,
Rom.
9.
11
,
12.
When
the
children
were
not
yet
borne
,
and
had
done
neither
good
nor
ill
,
that
the
purpose
of
God
,
which
is
according
to
election
should
remaine
firme
,
not
of
workes
but
of
him
that
calleth
.
and
Moses
,
Deut.
9.4
,
5
,
6.
2
Election
is
not
of
him
that
runnes
,
Rom.
9.16
.
that
is
,
must
not
be
imputed
to
mans
industrie
,
studie
,
or
labour
.
3
Election
is
of
grace
by
Pauls
recorde
,
Rom.
11.5
,
6.
Therefore
now
there
is
a
reseruation
made
according
to
free
election
.
If
by
grace
,
then
not
of
workes
,
otherwise
grace
were
not
grace
.
4
The
merits
of
good
workes
are
not
from
euerlasting
,
and
future
matters
cannot
be
the
efficient
of
election
that
was
made
from
euerlasting
.
2.
Tim.
1.9
.
Who
hath
kept
vs
and
called
vs
with
a
holy
calling
,
not
of
our
works
,
but
of
his
owne
purpose
and
grace
,
which
was
giuen
vnto
vs
in
Christ
Iesu
before
the
world
.
5.
God
foreknewe
and
prepared
good
workes
also
before
hand
,
in
which
the
elect
should
walke
,
Eph.
2.10
.
We
are
his
wormanship
made
in
Christ
Iesu
to
good
workes
,
which
God
hath
prepared
that
we
should
walke
in
them
.
6
Good
workes
are
the
effect
of
election
Eph.
1.4
.
as
be
chose
him
before
the
foundation
of
the
world
was
laid
,
that
we
should
be
holy
and
vnblameable
before
him
with
loue
.
7.
No
man
can
met
it
at
all
at
Gods
hand
,
by
Pauls
witnesse
.
Rom.
11.35
.
Who
gaue
vnto
him
first
,
and
it
shall
be
restored
vnto
him
.
8.
If
merits
should
be
made
the
efficient
cause
of
election
,
these
inconveniences
would
ensue
.
1.
Election
should
not
be
grace
,
as
Paul
collecteth
Rom.
11.6
.
if
of
workes
,
then
not
grace
,
els
worke
now
:
were
not
worke
.
2.
we
had
matter
to
boast
of
.
3.
God
should
be
made
subiect
to
men
.
4.
Election
and
salvation
should
be
vncertaine
.
9.
The
Iesuits
themselues
denie
that
we
are
elected
for
works
foreseene
,
as
Bellarm.
tom.
3.3
.
generall
controversie
,
lib.
2.
de
gratia
&
lib.
arbit
.
cap.
9.
and
so
forth
.
Therefore
the
opinion
of
Ambrose
Catherinus
and
other
Papists
is
false
,
that
holde
that
merits
of
good
workes
foreseene
are
the
efficient
cause
of
election
.
Now
they
vphold
their
opinions
with
some
places
of
the
scripture
.
1
Rom.
8.29
.
Whom
he
foreknew
,
those
he
hath
predestinated
to
be
conformable
to
the
image
of
his
sonne
,
Out
of
which
place
they
reason
thus
.
If
God
hath
predestinated
those
whome
he
foreknew
should
be
conformable
in
the
merits
of
works
to
the
image
of
his
sonne
,
then
he
did
predestinate
them
for
their
merits
of
works
:
but
he
did
,
as
is
alleadged
.
Ergo
Ans.
1.
The
assumtīo
is
false
.
2.
to
prooue
that
they
wrest
that
testimonie
to
a
wrong
s̄ese
.
For
Paul
doth
not
teach
that
they
are
predestinate
of
God
,
whome
he
knewe
would
be
conformable
in
merits
of
workes
to
the
image
of
the
sonne
of
god
,
but
that
God
did
predestinate
those
whome
he
foreknew
,
that
is
,
appointed
to
hold
for
his
sonnes
,
to
this
that
they
should
be
conformable
to
the
image
of
his
sonne
:
but
wherein
?
in
bearing
the
crosse
,
wherevnto
they
were
apointed
.
Therefore
the
conformitie
to
the
image
of
the
sonne
of
God
,
is
the
ende
of
Predestination
,
no
efficient
meritorious
cause
.
Bellarmine
doth
thus
&
rightly
expound
this
saying
of
Paul
,
whome
he
foreknewe
by
his
knowledge
of
approbation
,
whome
he
loued
,
whom
he
would
,
those
also
be
predestinated
to
be
conformable
,
that
is
,
that
they
should
be
conformable
to
the
image
of
his
sonne
:
for
to
knowe
and
foreknowe
in
the
scripture
is
often
taken
for
his
knowledge
of
approbation
.
As
Rom.
11.
God
hath
not
shaken
of
his
people
whome
he
foreknew
,
2.
Tim.
2.
The
Lord
knoweth
who
are
his
.
Math.
5.
I
knowe
you
not
.
Psal.
1.
The
Lord
knowes
the
way
of
the
iust
.
Ioh.
10.
I
am
a
good
shephard
and
I
knowe
my
sheepe
.
Here
they
make
an
exception
:
Paul
doth
not
say
he
predestinated
them
that
they
should
be
like
,
but
he
predestinated
them
beeing
like
.
(
to
be
,
or
that
they
should
be
,
are
not
in
.
)
Ans.
I
graunt
indeed
,
the
wordes
(
that
they
should
be
)
are
not
expressed
,
but
they
must
necessarily
be
vnderstood
,
for
the
verb
substantiue
is
vsually
left
out
in
Paul.
2.
much
lesse
doth
the
Apostle
put
in
those
wordes
which
they
doe
,
namely
,
that
they
are
predestinated
that
should
be
made
like
the
image
of
the
sonne
of
God
.
3.
The
Apostles
wordes
depraued
,
in
placing
the
conformity
to
the
image
of
the
sonne
of
God
among
merits
,
which
the
Apostle
placeth
in
bearing
the
crosse
,
as
is
cleere
by
the
place
where
the
Apostle
sheweth
from
the
very
order
of
election
,
that
all
the
afflictions
of
the
faithfull
are
nothing
els
but
the
way
wherby
they
are
made
like
to
Christ
.
Therefore
we
should
not
grieue
at
it
,
nor
thinke
much
to
be
afflicted
,
vnlesse
we
will
thinke
much
at
the
Lordes
election
,
wherby
we
are
predestinate
to
life
:
or
take
it
ill
to
shewe
forth
the
image
of
the
sonne
of
God
in
vs
,
which
is
the
preparatiue
to
heauenly
glorie
.
The
summe
of
all
is
this
,
that
his
free
adoption
wherein
our
saluation
doth
consist
,
cannot
be
seuered
from
this
other
decree
,
by
which
he
ordained
vs
to
the
crosse
,
because
none
can
inherit
heauen
,
that
is
not
first
made
like
the
onely
begotten
of
God
.
2.
2.
Tim.
2.20
.
In
a
great
house
there
are
not
onely
vessels
of
gold
and
siluer
,
but
also
of
woode
and
stone
,
some
to
honour
,
other
to
dishonour
.
Therefore
if
any
purge
himselfe
from
these
things
,
he
shall
be
a
vessel
of
honour
,
sanctified
and
fit
for
gods
vses
,
and
fitte
for
euerie
good
worke
.
From
hence
they
dispute
thus
,
If
any
man
shall
purge
himselfe
from
these
,
he
shall
be
a
vessell
to
honour
&c.
Therfore
predestination
is
for
good
works
sake
,
the
first
is
true
by
the
Apostles
owne
wordes
,
therfore
the
latter
also
.
Ans.
In
the
proposition
there
is
a
fallacie
of
the
false
cause
,
for
the
purging
of
ones
selfe
from
the
drosse
of
false
doctrine
,
such
as
was
that
of
Hymeneus
and
Philestus
,
and
other
corruptions
of
the
wicked
,
is
falsely
alleadged
to
be
the
efficient
cause
of
election
.
Paul
in
this
present
place
onely
shewes
,
howe
we
may
knowe
who
be
vessels
of
honour
,
that
is
,
elect
,
namely
by
true
doctrine
and
pure
life
,
according
to
Christs
rule
,
by
their
fruits
you
shall
know
them
.
For
this
purging
consists
of
2.
thinges
,
a
separation
from
heretikes
,
erring
from
the
truth
&
subverting
some
mens
faith
,
the
words
of
which
heretikes
eates
like
a
canker
,
and
2.
amendement
from
the
naturall
staine
.
In
a
word
,
Paul
heere
doth
not
teach
what
is
the
efficient
cause
of
election
,
but
onely
what
is
the
signe
and
token
thereof
.
Obiect
.
They
vrge
Pauls
wordes
he
shall
be
a
vessell
to
honour
.
Ergo
predestination
dependeth
vpon
workes
foreseene
.
Ans.
I
answere
we
must
beware
of
the
double
signification
of
the
word
(
shall
be
)
which
doth
not
signifie
any
thing
els
,
but
he
shall
declare
that
he
is
,
or
he
shall
be
knowne
to
be
.
Bellarmine
answereth
very
wel
to
this
,
saue
for
two
things
.
1.
he
saies
men
are
made
vessels
to
honour
by
their
owne
actions
.
2.
that
God
doth
iustifie
vs
,
but
so
as
that
our
free
will
doth
concurre
,
and
worke
together
with
his
grace
.
3.
Apoc.
3.11
.
hold
that
thou
hast
that
none
may
take
awaie
thy
crowne
.
From
hence
they
reason
thus
.
If
the
crown
may
be
lost
by
ill
works
,
God
hath
predestinated
none
to
a
crowne
,
but
by
foresight
of
good
workes
.
Ans.
1.
The
defendants
of
prescience
of
works
are
ouershot
in
the
signification
of
the
word
(
crowne
)
For
Christ
in
the
named
place
speakes
of
the
crowne
of
the
Ecclesiasticall
ministerie
,
not
of
the
crowne
of
eternall
glory
.
For
he
exhorts
the
bishop
of
the
Church
of
Philadelphia
to
be
constant
in
his
ministerie
,
lest
if
he
faint
and
faile
in
his
dutie
,
another
be
put
into
his
roome
.
2.
The
assumption
is
true
but
onely
of
the
crowne
of
the
Ecclesiasticall
office
,
and
not
of
the
heauenvly
glory
:
many
may
loose
the
crown
of
their
bishopricke
,
without
any
chaunge
of
Gods
election
to
eternall
life
:
but
the
crowne
of
glorie
none
can
loose
.
3.
There
is
no
connection
in
the
proposition
,
for
it
doth
not
follow
:
for
what
?
if
ill
workes
are
the
cause
that
the
crowne
of
ones
bishopricke
may
be
lost
,
shall
good
workes
be
the
cause
of
election
to
the
crowne
of
glorie
?
so
this
obiection
failes
in
argument
.
Bellarmin
doth
not
answere
here
currantly
.
For
he
saies
out
of
Thomas
Aquinas
1.
p.
quaest.
23.
art.
6.
ad
1.
That
the
crowne
of
glorie
may
be
due
in
2.
respects
,
of
predestination
,
and
of
merit
;
and
though
in
the
first
regard
it
cannot
simplie
be
lost
,
yet
in
the
latter
it
may
.
But
the
crowne
of
glorie
is
due
to
none
,
but
is
bestowed
by
gods
free
gift
to
whome
soeuer
it
is
giuen
,
and
ergo
due
debt
by
notitle
.
4.
Mat.
25.15
.
The
Lord
dealeth
his
talents
to
euery
one
according
to
their
own
vertue
,
and
this
they
doe
also
auerre
.
If
that
be
so
,
then
by
foresight
of
merits
,
or
disposing
of
nature
:
but
it
is
.
Ergo.
Ans
.
They
corrupt
the
place
,
with
a
false
translation
:
for
whereas
indeede
the
vulgar
hath
it
so
,
the
greeke
text
is
according
to
euery
ones
abilitie
:
for
so
the
greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
power
puts
the
matter
out
of
all
question
.
2.
The
proposition
doth
not
follow
:
for
he
shal
be
cast
into
vtter
darknesse
,
that
is
,
he
shall
be
shut
out
of
the
kingdome
of
God
,
which
is
a
kingdome
of
light
.
3.
Whereas
it
is
further
said
according
to
his
owne
power
,
therein
is
not
noted
the
efficient
cause
of
the
bestowing
the
gifts
,
but
the
measure
,
as
if
he
had
meant
thus
,
he
gaue
to
euery
one
a
greater
or
smaller
measure
of
gifts
,
according
as
he
had
bestowed
ability
vpon
euery
one
.
That
is
,
knowledge
,
wisdome
,
and
dexteritie
in
following
his
calling
.
For
God
as
he
inabled
euerie
man
with
power
and
cunning
to
deale
,
so
he
inioyneth
him
a
bigger
or
lesse
worke
:
to
one
he
gaue
5.
talents
,
to
another
2.
the
other
one
,
that
is
,
he
bestowed
more
gifts
vpon
some
,
and
fewer
on
other
,
thereafter
as
he
inabled
him
with
gifts
to
vse
them
well
and
lay
them
out
to
best
advantage
.
Therefore
that
power
also
is
not
the
disposition
which
euerie
man
hath
of
nature
,
but
grace
giuen
to
euerie
one
of
God
,
to
vse
the
talent
well
that
is
committed
vnto
him
.
4.
This
place
cuts
the
throat
of
the
adversaries
opinion
.
For
if
God
doth
not
distribute
his
gifts
for
deserts
,
as
is
cleere
by
that
which
is
alreadie
said
,
then
much
lesse
doth
he
choose
vs
to
eternall
saluation
for
our
deserts
.
Math.
28.8
.
Call
the
labourers
and
giue
their
hire
.
Whence
they
argue
thus
,
if
eternall
life
be
a
reward
,
then
they
that
are
elected
therevnto
are
elected
for
their
merits
:
the
reason
is
,
by
course
reward
is
giuen
for
merits
.
Ans.
1.
There
is
an
homonymie
in
the
proposition
in
the
word
(
reward
.
)
Properly
a
reward
is
the
due
requitall
of
desert
.
and
it
is
not
the
wages
of
seruants
but
the
inheritance
of
sonnes
,
for
the
sonne
of
the
bond
maide
shall
not
be
heire
,
but
the
sonne
of
the
free
woman
.
Gal.
4.30
.
Wherevpon
it
followeth
,
that
there
is
no
coherence
in
the
proposition
.
2.
This
place
quite
&
cleane
ouerthrowes
merits
.
For
lest
we
should
thinke
the
reward
which
the
Lord
promiseth
vs
,
comes
in
way
of
merite
,
he
propounded
a
parable
,
wherein
he
resembled
himselfe
to
the
master
of
a
house
that
sendes
all
he
could
light
vpon
,
to
worke
in
his
vineyard
,
some
at
the
first
houre
of
the
daie
,
other
at
the
second
,
some
at
the
third
,
&
some
at
the
eleventh
.
Nowe
at
night
he
giues
them
their
hire
euerie
man
alike
,
not
because
any
deserued
so
,
but
because
he
would
needs
do
so
.
This
hath
Ambrose
verie
well
declared
de
vocat
.
sect.
lib.
1.
cap.
3.
In
this
rule
,
saith
he
,
of
comparison
the
Lord
hath
taught
the
diuersity
of
diuerse
kindes
of
callings
,
belonging
all
to
one
grace
,
where
out
of
doubt
,
they
that
were
sent
into
the
vineyard
at
11.
of
the
clocke
,
and
made
equall
to
them
that
had
laboured
all
the
daie
long
,
resemble
the
estate
of
such
as
for
the
commendation
of
the
excellencie
of
grace
,
at
the
ende
of
the
day
and
last
cast
of
their
life
,
Gods
mercie
did
reward
:
not
paying
the
price
of
their
worke
,
but
powring
vpon
them
whome
he
elected
without
workes
,
the
riches
of
his
bountie
,
and
that
they
who
had
toiled
and
moiled
,
and
yet
had
no
more
then
the
last
,
might
know
they
receiued
the
gift
of
grace
,
not
the
wages
of
workes
.
6.
Matth.
25.34
.
Possesse
ye
the
kingdome
that
was
prepared
for
you
before
the
foundation
of
the
world
was
laide
.
For
I
was
an
hungred
,
and
ye
gaue
me
to
eate
,
&c.
hence
they
make
this
collection
.
If
the
kingdome
of
God
be
possessed
for
good
workes
,
Election
was
for
good
works
:
but
the
first
is
true
:
ergo
the
second
.
Ans.
1.
The
assumption
is
false
.
2.
In
the
proofe
they
offend
by
alleadging
a
place
nothing
to
the
purpose
.
For
Christ
doth
not
say
,
Possesse
the
kingdome
for
your
workes
sake
:
neither
can
this
meaning
be
drawne
out
of
his
words
for
then
Christs
speech
could
not
hang
together
.
For
if
the
kingdome
of
God
be
giuen
for
merits
sake
,
then
not
to
the
blessed
of
his
father
.
But
Christ
calling
them
the
blessed
of
his
father
,
puts
them
in
minde
that
their
saluation
doth
proceede
from
the
meere
mercie
of
God
▪
So
then
the
faithfull
are
saued
,
because
God
the
father
did
blesse
them
,
that
is
,
bestowed
his
free
fauour
and
loue
vpon
them
.
Againe
,
if
it
be
giuen
for
their
merits
,
it
is
no
inheritance
but
the
words
of
our
Lord
are
plaine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
by
right
of
inheritance
goe
and
take
possession
,
if
so
it
betides
because
we
are
the
sonnes
of
God
not
by
nature
or
merits
,
but
by
free
adoption
.
Obiect
.
1.
Nay
,
say
they
,
but
Christ
reckens
vp
the
workes
,
which
he
recompenseth
with
the
reward
of
heauenly
glorie
.
Ans.
They
deceiue
vs
with
a
false
cause
.
He
rehearseth
vp
works
,
not
as
the
cause
of
election
or
saluation
,
but
as
markes
and
true
testimonies
of
the
true
heires
of
heauen
.
For
Christ
perswades
to
the
studie
of
a
good
life
,
and
promiseth
eternall
life
to
such
as
doe
good
workes
,
but
not
for
their
good
workes
.
Obiect
.
2.
Nay
but
Christ
in
this
recitall
of
good
works
,
vseth
the
causal
particle
[
γἀρ
,
for
:
]
ergo
he
teacheth
that
works
are
the
cause
of
inheriting
of
heauen
.
Ans.
That
causal
preposition
[
γἀρ
for
,
]
doth
not
alwaies
note
the
cause
,
but
generally
the
consequence
or
argument
,
which
is
not
alwaies
taken
from
the
cause
but
other
heads
also
.
As
,
Rom.
3.22
.
The
righteousnesse
of
God
is
made
manifest
by
the
faith
of
Christ
Iesus
,
towardes
all
and
vpon
all
that
beleeue
:
for
there
is
no
difference
for
all
haue
sinned
and
are
depriued
of
the
glorie
of
God
.
I
am
sure
sinne
is
not
the
cause
of
the
righteousnes
of
faith
,
but
a
forerunning
adiunct
onely
inherent
in
all
men
.
So
,
this
is
the
mother
of
the
infant
,
because
she
will
not
haue
it
cut
in
two
.
This
refusall
of
the
childes
parting
in
twaine
is
not
the
efficient
cause
of
the
mother
,
but
onely
the
true
and
infallible
token
which
is
the
true
mother
in
deede
.
7
Act.
10
,
34
,
35.
Peter
opening
his
mouth
saide
,
Of
a
truth
I
doe
finde
that
God
hath
no
respect
of
persons
,
but
in
euery
nation
each
man
is
accepted
of
him
that
feareth
him
,
and
worketh
righteousnesse
.
From
this
they
frame
such
an
argument
.
If
God
doth
not
respect
the
person
,
then
he
chooseth
for
good
workes
:
because
he
is
no
respecter
of
persons
,
but
giues
to
euery
man
according
to
his
desert
,
reward
or
punishment
.
And
this
is
againe
confirmed
by
Paul
,
Roman.
2.11
.
There
is
no
respect
of
persons
with
God
.
ergo
:
Ans.
1.
The
connex
holds
not
.
2.
It
prooueth
nothing
.
For
1.
the
words
[
accepter
of
persons
]
is
doubtfull
:
for
it
is
taken
in
one
sense
when
we
talke
of
men
,
and
an
other
when
we
speake
of
God
.
For
some
iudge
may
be
saide
not
to
regard
mens
persons
,
that
in
hearing
of
a
case
shewes
no
more
fauour
to
the
rich
and
his
kinsman
,
then
to
the
poore
and
a
stranger
,
and
such
as
will
giue
sentence
according
vnto
law
,
giuing
euery
man
as
he
deserues
,
and
as
the
law
requires
,
good
or
ill
.
But
God
is
here
called
of
Peter
no
regarder
of
mens
persons
in
another
sense
,
not
for
giuing
reward
to
one
that
deserues
it
:
for
no
man
doth
deserue
any
reward
at
Gods
hand
at
all
,
neither
is
he
tied
to
any
law
,
as
men
are
;
but
because
in
louing
and
accepting
of
men
he
hath
no
respect
of
nation
:
and
the
meaning
is
,
that
incircumcision
doth
not
a
whit
hinder
God
from
rewarding
and
approouing
righteousnes
in
a
Gentile
.
Rom.
2.11
.
in
the
other
place
God
is
called
[
no
accepter
of
persons
,
]
because
he
punisheth
all
vnrepentant
sinners
,
whither
Iewes
or
Gentiles
,
making
no
difference
betweene
nation
and
nation
.
2.
There
is
a
fallacie
of
that
that
is
not
the
cause
,
as
if
it
were
.
For
it
doth
not
follow
,
because
he
is
no
regarder
of
persons
,
therefore
that
election
is
for
good
works
;
but
rather
election
is
free
,
because
God
did
not
foresee
any
good
workes
in
man
,
because
there
should
neuer
be
any
.
3.
They
take
a
great
deale
of
needlesse
paines
to
prooue
the
assumption
,
which
no
man
doth
denie
.
Ob.
But
they
vrge
farther
out
of
the
foresaid
place
;
that
the
words
that
follow
in
Peter
doe
prooue
that
election
was
for
good
works
.
But
in
euery
nation
he
is
accepted
of
him
that
feareth
him
and
worketh
righteousnes
.
Whence
they
make
this
collection
:
Therefore
the
studie
of
godlinesse
and
vprightnesse
is
the
cause
of
election
.
Ans.
The
proposition
doth
not
follow
,
by
reason
of
the
doubtfulnes
of
one
word
:
mans
acception
in
Gods
sight
is
double
:
1.
when
he
adopteth
vs
by
his
meere
mercie
called
of
nothing
,
there
being
nothing
in
our
nature
that
he
can
approoue
.
2.
When
,
after
he
hath
regenerated
vs
,
he
inricheth
vs
with
his
gifts
,
and
prosecuteth
with
his
fauour
that
image
of
his
sonne
which
he
recognizeth
to
be
in
vs
.
In
the
first
part
of
the
proposition
and
saying
of
Peter
,
this
second
acception
of
the
word
is
:
but
here
the
question
betweene
vs
is
of
the
second
.
Therfore
it
stands
vnappeachable
,
that
good
works
foreseene
are
not
the
efficient
cause
of
election
.
Neither
worthines
of
birth
,
or
of
any
other
prerogatiue
is
the
moouing
cause
why
God
chooseth
vs
,
1.
Arg.
If
the
scripture
doth
not
teach
in
any
place
,
that
our
worthines
is
the
efficient
cause
of
election
,
nor
can
be
drawne
by
any
good
consequence
out
of
the
same
,
then
it
is
not
:
but
the
first
is
true
:
therefore
the
second
.
2.
Arg.
The
cause
of
election
must
be
from
euerlasting
,
seeing
election
is
so
;
but
mans
worthines
is
not
:
therefore
it
is
not
the
cause
of
election
.
3.
Arg.
If
there
be
no
naturall
worthines
in
man
,
then
that
is
not
the
cause
:
but
there
is
not
:
for
all
haue
sinned
and
are
depriued
of
the
glorie
of
God
,
saith
Paul
,
Rom.
2.23
.
the
same
he
confesseth
of
himselfe
and
other
Iewes
,
Eph.
2.3
.
we
were
by
nature
the
children
of
wrath
,
as
well
as
others
▪
therefore
naturall
worthinesse
is
no
cause
.
4.
Arg.
If
neither
Abraham
nor
his
posteritie
were
elected
,
for
any
dignitie
or
worthinesse
before
other
people
,
then
that
is
no
cause
:
but
they
were
not
:
for
Abraham
was
an
idolater
when
God
called
him
,
and
Moses
saies
to
his
offspring
,
Deuteron.
7.7
.
not
because
ye
were
more
then
other
people
,
the
Lord
●ad
a
liking
to
you
and
chose
you
,
for
you
were
the
fewest
of
all
people
:
ergo
worthines
no
cause
.
5.
Arg.
If
election
be
not
hereditarie
,
nor
propagated
by
generation
from
parents
to
children
,
then
worthines
of
stocke
or
birth-right
is
not
the
efficient
cause
of
election
:
the
first
part
of
the
connex
is
sure
:
for
not
all
that
came
of
the
father
Israel
,
nor
that
are
the
scede
of
Abraham
are
Israel
,
or
sonn●s
,
as
the
Apostle
speaketh
,
Rom.
9.6
,
7.
therefore
the
consequence
is
true
.
6.
Arg.
If
God
hath
made
vs
meete
to
be
partakers
of
the
lot
of
Saints
in
light
,
then
our
owne
worthines
is
not
the
cause
of
election
:
but
that
is
plaine
out
of
the
Apostle
,
Coloss.
1.12
.
ergo
this
.
If
we
will
make
our
owne
worthines
the
cause
of
election
,
we
must
needes
make
it
naturall
:
but
naturall
it
is
not
,
for
it
is
the
gift
of
God
.
For
God
did
not
finde
any
worthie
whom
he
might
choose
,
but
by
choosing
made
them
worthie
,
whome
he
might
ransome
out
of
the
power
of
darknes
,
and
translate
them
into
the
kingdome
of
his
beloued
sonne
:
ergo
no
meritorious
cause
of
election
.
7.
Arg.
If
none
euer
was
or
is
chosen
of
God
to
the
ministerie
in
the
Church
for
his
worthinesse
,
surely
much
lesse
to
eternall
life
:
the
antecedent
is
infallibly
true
,
the
Apostle
confessing
it
of
himselfe
,
1.
Corinth.
15.9
.
For.
J
am
the
least
of
the
Apostles
,
and
am
not
worthie
to
be
called
an
Apostle
,
because
I
persecuted
the
Church
of
God
,
but
by
the
grace
of
God
I
am
that
I
am
.
Now
I
may
conclude
from
the
lesse
to
the
greater
:
therefore
much
lesse
is
any
man
,
for
any
dignitie
whatsoeuer
elected
of
God
to
eternall
life
.
8.
Arg.
If
God
of
set
purpose
had
no
respect
,
no
not
of
the
birthright
,
in
the
right
whereof
one
excelled
another
,
then
for
the
dignitie
of
eldership
he
chose
none
:
but
the
first
is
true
.
For
he
was
not
delighted
with
Cain
,
but
accepted
Abels
sacrifice
,
refused
Ismael
,
cast
his
minde
on
Isaac
:
reiected
Esau
,
accepted
Iaacob
:
and
in
a
word
,
gaue
to
the
younger
that
which
he
denied
the
elder
brother
.
Therefore
the
latter
is
true
.
9.
Arg.
If
any
be
chosen
for
worthinesse
of
stocke
or
any
other
matter
,
he
had
cause
to
vaunt
of
the
flesh
before
God
:
but
that
can
no
man
doe
:
therefore
I
conclude
,
that
worthines
of
birth
,
nor
of
any
other
prerogatiue
befide
,
is
the
efficient
cause
of
election
.
Obiect
.
But
one
place
of
Scripture
seemes
to
make
against
it
,
and
that
is
Apoc.
3.4
.
Yet
thou
hast
some
heads
at
Sardis
which
haue
not
defiled
their
garments
,
therefore
they
shall
goe
with
me
all
in
white
,
for
they
are
worthie
.
Whence
they
argue
thus
:
If
some
shall
walke
all
in
white
with
Christ
,
because
they
are
worthie
,
then
they
are
chosen
for
their
worthinesse
:
but
the
first
is
true
:
ergo
.
Ans.
There
is
a
fallacie
in
the
double
signification
of
the
word
[
worthie
,
]
for
they
are
tearmed
worthie
in
that
place
,
that
are
made
fit
by
Christs
grace
,
beeing
iustified
by
Christ
,
which
they
haue
effectual
proofe
of
.
For
he
is
righteous
that
doth
righteousnes
;
but
so
as
the
tree
beareth
fruit
.
But
in
the
proposition
they
are
named
[
worthie
]
that
haue
natiue
worthinesse
,
such
as
wherby
god
was
induced
to
choose
them
.
2
Neither
doth
the
proposition
follow
.
For
the
antecedent
speakes
of
worthines
or
fitnes
to
participate
the
white
robe
,
that
is
to
say
,
puritie
from
all
spot
,
and
glittering
glorie
,
or
full
glorification
and
regeneration
.
And
the
consequent
,
of
the
cause
of
electing
.
Now
glorification
or
regeneration
is
one
thing
,
and
election
to
eternall
life
an
other
.
The
dignitie
or
cause
of
getting
the
white
garment
,
that
is
,
the
accomplishment
of
sanctification
,
is
iustification
:
for
whome
God
hath
iustified
,
those
he
hath
glorified
.
3
They
conclude
more
then
was
in
the
premisses
.
For
the
antecedent
is
indefinite
,
[
because
they
are
worthie
,
]
without
defining
whether
they
are
worthie
from
him
,
or
of
their
owne
nature
.
Now
the
elect
are
worthie
,
not
by
nature
,
for
so
they
are
the
children
of
wrath
:
but
by
grace
:
ergo
that
worthines
is
an
effect
of
election
,
and
not
the
cause
.
Neither
is
the
merit
of
Christ
the
efficient
cause
of
election
.
1.
The
cause
of
eternall
election
must
be
eternall
,
this
is
not
.
Ergo
2.
If
Christ
himselfe
as
he
was
mediatour
,
was
elected
from
eternitie
,
then
his
merit
is
not
the
cause
of
election
:
but
that
is
true
,
1.
Pet.
1.19.20
.
which
was
ordained
&c.
Ergo
3.
It
is
the
effect
thereof
and
ergo
not
the
cause
.
For
God
did
not
therefore
choose
vs
,
because
Christ
was
to
die
for
vs
,
but
therefore
Christ
died
for
vs
because
God
had
chose
vs
in
him
.
Nowe
against
this
doctrine
,
the
adversaries
make
these
obiections
.
Obiect
.
1.
We
are
elected
in
Christ
,
therfore
for
his
merit
.
The
proofe
of
that
is
,
Ephesians
1.4
.
Ans.
The
connex
is
faultie
by
misinterpretation
of
the
place
,
for
there
(
in
Christ
)
is
not
the
same
that
for
Christs
merit
,
but
he
hath
chosen
vs
in
Christ
,
as
members
in
the
head
.
Then
here
Paul
doth
not
shewe
the
cause
for
which
we
are
elected
,
but
the
meane
or
subiect
in
whom
.
Christ
indeed
is
the
meane
in
whome
we
are
elected
,
in
whome
we
are
ioyned
and
vnited
with
God
that
chose
vs
:
he
is
the
head
in
whome
the
election
of
the
members
is
sure
and
so
the
order
of
election
is
laid
out
,
1.
the
head
is
chose
,
2.
the
members
in
the
head
.
Because
the
heauenly
Father
found
no
worth
in
all
the
seede
of
Adam
,
he
cast
his
eies
vpon
Christ
,
to
choose
members
as
it
were
out
of
his
bodie
,
whome
he
would
take
vp
into
the
participation
of
life
.
Therefore
we
are
elect
in
Christ
,
because
we
were
no
way
capable
of
such
excellencie
in
our selues
.
Ob.
2.
As
we
are
iustified
in
time
,
so
were
we
elected
before
the
world
was
made
.
But
we
are
iustified
in
time
by
the
merite
of
Christ
.
Ergo
Ans.
The
proposition
is
false
:
for
not
the
decree
of
election
,
but
the
decree
of
iustification
is
an
swerable
to
iustification
:
therefore
if
they
would
make
this
argument
prooue
any
thing
,
they
should
frame
it
thus
:
as
we
are
iustified
in
time
,
so
God
before
the
world
decreed
to
iustifie
vs
,
but
we
are
iustified
for
Christs
merit
,
therefore
so
God
decreed
to
do
it
.
And
this
I
graunt
with
all
my
hart
:
but
this
is
not
the
question
in
controuersie
.
Obiect
.
3.
In
whome
we
haue
redemption
and
remission
of
sinnes
,
and
in
whome
we
are
taken
into
the
company
of
the
Saints
,
in
him
we
are
elected
.
But
by
Christ
apprehended
by
faith
,
we
haue
redemption
&c.
therefore
for
him
we
are
elected
.
Ans.
1.
I
denie
the
conclusion
,
they
put
one
thing
in
the
proposition
and
conclude
another
:
for
thus
it
should
followe
,
ergo
we
are
elected
in
Christ
,
which
in
the
sense
aboue
shewed
we
confesse
.
For
Paul
teacheth
the
same
to
the
Ephesians
.
1.
there
are
4.
termini
.
1.
in
whome
we
haue
redemption
&c.
2.
to
be
elected
in
Christ
.
3.
to
haue
redemption
for
Christ
.
4.
to
be
elected
for
Christ
.
Obiect
.
4.
If
election
be
done
without
respect
of
Christ
laid
hold
on
by
faith
,
then
also
without
respect
of
those
benefits
which
proceed
from
Christ
,
as
redemption
and
remission
of
sinnes
.
But
not
without
these
:
for
then
we
should
be
saued
without
these
,
which
is
as
blaspemous
as
impossible
.
Therefore
not
without
respect
to
Christ
.
Ans.
1.
I
graunt
the
conclusion
of
the
principall
syllogisme
,
if
it
be
rightly
vnderstood
,
for
if
election
be
made
in
Christ
as
Paul
speaks
then
not
without
Christ
.
But
if
their
meaning
is
this
,
that
election
is
not
made
but
for
Christs
merit
,
I
vtterlie
denie
it
.
2.
There
is
a
double
signification
in
that
phrase
(
without
respect
of
Christ
)
for
there
may
be
many
and
diuerse
respects
of
one
&
the
same
thing
,
according
to
the
manifold
and
diuerse
argumentes
and
mutuall
affections
in
the
same
.
3.
There
is
a
straunge
kind
of
speech
in
that
phrase
(
if
election
be
made
without
respect
or
looking
vnto
of
Christ
apprehended
by
faith
.
)
For
first
it
maie
note
,
that
God
when
he
made
election
laid
hold
on
Christ
by
faith
,
which
is
most
fond
to
saie
.
2.
or
if
it
be
meant
of
men
,
it
should
followe
that
before
they
were
chosen
they
laid
hold
on
Christ
by
faith
,
which
is
absurd
.
This
they
should
say
if
election
is
made
for
Christ
,
whome
men
should
after
apprehend
by
faith
4.
Againe
there
is
a
double
meaning
in
the
consequent
of
the
proposition
.
(
Ergo
also
without
beholding
or
respect
of
those
benefits
that
proceed
from
Christ
.
)
1.
that
we
are
not
elected
to
be
made
pertakers
of
redemption
and
remission
of
sinnes
.
2.
or
that
we
are
not
elected
for
redemption
&c.
If
it
be
taken
in
the
first
sense
,
the
consequent
will
not
followe
of
the
antecedent
;
in
the
second
it
doth
,
if
the
antecedent
be
taken
in
this
sence
,
if
election
be
made
for
Christs
merit
.
But
both
waies
is
sophistical
for
their
double
meaning
.
5.
The
same
amphibolie
is
in
the
assumption
,
for
it
may
be
vnderstood
2.
waies
,
either
that
election
is
made
to
that
end
,
that
we
should
be
partakers
of
his
benefits
,
or
that
election
is
for
those
benefits
,
as
the
moouing
cause
,
which
none
will
grant
that
is
wel
in
his
witts
I
trowe
.
6.
In
the
probation
of
the
assumption
,
the
cōnnex
proposition
is
false
.
There
beeing
a
manifest
confusion
of
Gods
decrees
,
making
the
decrees
of
election
and
redemption
all
one
.
But
who
sees
not
they
are
seuerall
.
Therefore
seeing
there
is
no
soundnesse
either
in
the
principall
syllogisme
,
nor
yet
in
the
prosyllogisme
it
it
is
a
cleere
case
,
that
the
Adversaries
opinion
is
verie
false
.
And
so
is
the
fift
false
cause
refuted
.
Lastly
,
neither
is
the
ende
of
election
,
the
efficient
cause
of
election
.
Because
God
according
to
his
owne
good
pleasure
,
would
haue
the
ende
first
and
principally
:
and
then
the
meanes
for
the
endes
sake
.
And
thus
we
haue
remooued
the
false
impellent
causes
of
election
.
Now
let
vs
come
to
the
true
.
The
true
efficient
cause
then
for
which
God
elected
vs
is
his
onely
good
pleasure
grounded
vpon
his
meere
loue
&
mercie
,
according
to
these
authorities
.
Luk.
12.32
.
Feare
not
little
flocke
,
it
pleaseth
the
father
to
giue
thee
a
kingdome
.
Rom.
11.5
.
therefore
at
this
time
there
is
a
reservation
made
according
to
his
free
election
.
Eph.
1.11
.
When
we
were
predestinate
according
to
his
purpose
,
that
hath
wrought
all
things
according
to
the
consent
of
his
owne
will
.
and
verse
5.
who
hath
predestinate
vs
whome
he
hath
adopted
into
his
sonnes
,
through
Iesus
Christ
himselfe
,
after
the
good
pleasure
of
his
will
.
Deut.
7.7.8
.
Not
because
ye
were
more
then
any
other
people
,
did
the
Lord
affect
and
choose
you
,
for
you
were
the
smallest
of
all
people
,
but
because
God
had
a
loue
vnto
you
.
and
10.15
.
so
greatly
did
the
Lord
loue
your
forefathers
and
like
them
,
that
he
hath
indeede
chosen
his
seede
after
them
.
But
beside
these
testimonies
of
scripture
,
there
are
verie
strong
reasons
for
it
.
Reason
.
1.
If
Christ
himselfe
as
he
was
man
did
not
deserue
to
be
made
the
sonne
of
god
,
the
head
of
the
Angels
,
and
mediator
between
God
and
man
,
but
had
that
honour
freely
bestowed
vpon
him
,
then
also
is
our
election
of
free
gift
.
But
that
is
so
.
Ergo.
Psal.
2.9
.
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
gaue
him
franke
and
free
,
a
name
that
is
aboue
all
names
,
that
is
,
as
he
was
God
and
man
.
Againe
Saint
Austin
prooueth
the
same
,
tom.
7.
lib.
de
praedest
.
Sanct.
cap.
15.
Looke
how
great
soeuer
he
is
,
saith
he
,
he
is
it
by
grace
.
why
is
grace
diuerse
,
where
nature
is
common
?
surely
there
is
no
accepting
of
persons
with
God
:
what
man
,
that
is
a
Christian
if
he
be
well
in
his
wits
would
say
this
.
Therefore
the
very
fountaine
of
grace
appeareth
vnto
vs
in
our
head
,
from
whence
he
powreth
vpon
all
his
members
according
to
euery
ones
measure
.
By
that
grace
is
euery
one
made
a
Christian
,
so
soone
as
euer
he
beleeues
,
by
which
grace
that
man
from
his
first
beginning
was
made
Christ
.
Man
is
regenerate
of
the
same
sparit
,
that
he
was
generated
,
by
the
same
spirit
is
made
remission
of
sinnes
in
vs
,
by
which
it
came
to
passe
that
he
had
no
sinne
:
these
thinges
God
foreknew
that
he
would
doe
.
Therefore
this
is
the
predestination
of
the
Saints
,
which
was
chiefly
to
be
seene
in
the
holie
of
holies
:
which
none
can
denie
that
vnderstand
the
sayings
of
truth
aright
.
And
a
little
after
:
therefore
this
so
great
and
glorious
aduancement
of
his
humane
nature
was
predestinated
,
so
high
that
it
could
goe
no
higher
,
as
the
divinitie
also
was
abased
so
low
that
it
could
go
no
lower
(
for
our
sake
)
then
it
went
by
meanes
of
the
humane
nature
with
the
infirmitie
of
the
flesh
euen
to
the
death
of
the
crosse
:
therefore
as
that
one
was
predestinate
to
be
our
head
,
so
are
manie
of
vs
predestinate
to
be
his
members
:
as
for
mens
merits
let
them
be
silent
,
which
perished
in
Adam
,
&
let
grace
beare
the
sway
,
which
doth
raigne
by
Iesus
Christ
the
Lord
,
and
onely
sonne
of
god
.
Whosoeuer
hath
seene
the
foregoing
merits
of
his
singular
generation
,
let
him
looke
for
the
forenamed
merits
of
manifold
regeneration
,
in
vs
his
members
.
For
that
generation
of
Christs
was
not
rendred
to
him
,
but
giuen
,
to
be
borne
of
the
spirit
and
the
virgine
without
all
guilt
of
sinne
,
so
to
vs
it
was
not
giuen
for
any
merit
of
ours
,
but
francke
and
free
,
to
be
regenerate
of
water
and
the
spirit
.
And
if
faith
hath
brought
vs
to
the
washing
of
the
newe
birth
,
we
must
not
presently
thinke
,
that
we
gaue
him
first
,
to
be
recompensed
againe
with
regeneration
of
saluation
.
For
he
caused
vs
to
beleeue
in
Christ
,
that
made
Christ
for
vs
in
whome
we
doe
beleeue
.
He
maketh
in
men
the
beginning
of
faith
and
perfection
in
Iesus
,
that
made
Iesus
man
,
the
author
and
finisher
of
faith
,
as
he
is
called
in
the
Epistle
to
the
Hebrewes
.
Thus
farre
S.
Austin
.
2
If
God
hath
chosen
vs
,
then
of
Grace
.
For
all
the
gifts
of
God
are
free
,
wherein
I
referre
me
to
Pauls
iudgement
.
Who
hath
giuen
him
first
,
and
it
shall
be
giuen
vnto
him
againe
.
3
Jf
God
hath
chosen
vs
in
himselfe
,
Eph.
1.5
.
which
is
asmuch
to
say
,
as
he
considered
nothing
without
himselfe
to
regard
in
choosing
,
whereby
he
should
be
mooued
to
elect
vs
,
it
followes
,
that
his
election
is
of
free
will
:
but
that
is
true
:
ergo
this
.
4
God
chose
not
all
,
but
onely
such
as
it
pleased
him
,
which
inequall
parting
of
grace
,
prooues
it
to
be
meerely
of
free
will
.
5
He
hath
chosen
vs
to
the
praise
of
his
owne
glorious
grace
,
Eph.
1.6
.
therefore
of
his
owne
free
will
:
otherwise
the
meere
grace
of
God
should
not
be
spoken
of
.
6
He
chose
vs
in
Christ
:
therefore
of
free
good
will
.
7
From
eternall
:
therefore
of
grace
.
8
That
we
should
be
holy
,
therefore
freely
:
or
els
these
two
would
be
contrarie
,
that
the
godly
haue
it
from
election
to
be
holy
,
and
to
come
to
it
by
meanes
of
workes
.
9
The
Patriarke
Iacob
was
elect
through
grace
:
therefore
election
is
of
grace
.
For
,
Rom.
9.11
.
before
the
children
were
borne
,
when
they
had
done
neither
good
nor
ill
,
that
the
purpose
of
God
,
which
is
according
to
his
election
,
not
of
workes
,
but
of
him
that
calleth
,
might
stand
firme
,
it
is
saide
vnto
him
,
The
elder
shall
serue
the
younger
.
10
The
elect
are
vessels
of
mercie
:
therfore
election
is
of
grace
.
Against
this
the
Aduersaries
alleadge
:
Obiect
.
1.
If
the
decree
of
election
be
according
to
his
absolute
pleasure
,
then
is
it
not
according
to
his
foreknowledge
:
but
it
is
.
The
proofe
of
this
proposition
is
this
.
If
in
his
absolute
will
there
is
nothing
before
or
after
,
but
in
prescience
there
is
,
then
if
election
be
according
to
his
absolute
will
,
it
is
not
according
to
his
prescience
:
but
that
is
so
:
therefore
this
.
This
assumption
is
confirmed
by
Pauls
and
Peters
words
,
Rom.
8.29
.
whom
he
foreknew
them
he
predestinated
:
and
1.
Pet.
1.2
.
to
those
that
are
elect
according
to
his
foreknowledge
.
Ans.
1.
To
auoide
the
fallacie
of
the
homonymie
,
wee
must
knowe
that
his
pleasure
is
saide
to
be
absolute
,
not
because
it
hath
no
cause
at
all
,
so
much
as
in
himselfe
;
but
for
that
the
cause
thereof
,
is
not
the
condition
of
faith
,
or
workes
,
or
merits
,
or
any
other
thing
in
the
men
that
are
to
be
chosen
:
and
so
we
call
this
absolute
,
not
in
the
first
but
in
the
latter
sense
.
2
The
connex
of
the
principall
syllogisme
is
faultie
for
the
ignorance
of
the
elench
,
setting
his
absolute
will
and
his
prescience
in
opposition
one
against
another
,
not
beeing
contraries
.
For
the
knowledge
according
to
which
we
are
chosen
,
by
an
excellencie
,
signifies
nothing
els
,
then
that
speciall
knowledge
which
is
spoken
of
,
2.
Tim.
2.19
.
the
Lord
knoweth
who
are
his
.
that
approbation
loue
,
and
fatherly
fauour
which
God
extendeth
to
them
that
shall
be
saued
.
For
those
he
loueth
,
he
is
saide
to
know
,
and
not
to
know
and
be
ignorant
of
other
,
Exod.
33.17
.
Psal.
1.6
.
Matth.
7.27
.
therefore
this
foreknowledge
is
the
cause
of
his
will
or
good
pleasure
.
Therefore
doth
not
disprooue
its
owne
effect
.
3
Where
it
is
said
in
the
connex
of
the
prosyllogisme
,
that
graunting
prescience
,
prioritie
and
posterioritie
is
graunted
;
it
is
true
in
mans
foreknowledge
,
but
false
in
Gods.
For
when
we
ascribe
prescience
to
God
,
our
meaning
is
,
that
all
things
euerlastingly
were
,
and
continually
shall
be
vnder
his
eies
,
so
that
in
respect
of
his
knowledge
,
nothing
was
or
shall
be
,
but
all
things
are
actually
present
,
and
in
such
sort
present
,
that
he
doth
not
imagine
by
the
bare
idees
,
as
wee
doe
when
wee
remember
any
thing
,
but
truly
discerne
and
see
,
as
if
they
were
laid
before
him
.
Obiect
.
2.
If
the
onely
will
of
God
be
the
cause
of
election
,
then
is
their
acception
of
persons
with
God
:
but
the
Scripture
saies
he
is
accepter
of
no
mans
person
.
Ans.
They
goe
about
to
insnare
vs
with
an
ambiguous
word
,
taking
[
acception
of
persons
]
in
an
other
sense
then
the
Scripture
doth
,
speaking
of
God
.
For
the
Scripture
saying
,
God
was
no
accepter
of
persons
,
by
the
word
[
person
]
meanes
not
man
,
in
which
sense
the
aduersaries
take
it
;
but
those
thinges
that
in
man
lying
open
to
sight
vse
to
procure
them
fauour
,
grace
,
and
worshippe
,
or
else
hatred
,
contempt
,
and
shame
.
Such
as
are
riches
,
wealth
,
power
,
nobilitie
,
office
,
countrie
,
personable
shape
,
and
so
forth
:
or
pouertie
,
weaknes
,
basenes
,
deformitie
,
contempt
,
and
the
like
.
So
doth
Peter
,
Act.
10.34
.
and
Paul
,
Rom.
2.10
.
Gal.
3.28
.
shew
that
the
Lord
doth
accept
of
no
mans
person
,
because
he
puts
no
difference
betweene
Iew
and
Grecian
,
so
that
onely
in
regard
of
countrie
,
he
should
take
the
one
and
refuse
the
other
.
The
same
doth
Iam.
2.5
.
affirming
that
God
in
iudging
stands
not
vpon
riches
:
and
Paul
,
Eph.
6.9
.
and
Coloss.
3.25
.
saies
,
there
is
no
respect
of
persons
with
God
,
because
he
regards
not
in
iudging
bodily
freedome
or
seruitude
.
2
The
connex
doth
not
follow
.
For
then
God
is
an
accepter
of
persons
,
if
in
one
of
the
two
whose
meries
are
all
alike
,
in
one
I
say
which
is
receiued
,
there
were
any
thing
to
draw
Gods
liking
to
him
:
but
if
there
be
nothing
at
all
,
it
follows
that
God
lookes
on
no
man
,
but
hath
his
reason
from
his
owne
good
will
,
why
he
maketh
him
his
sonne
.
Whereas
then
the
one
is
taken
,
and
the
other
not
,
it
proceedes
not
from
any
respect
of
man
,
but
from
the
sole
mercie
of
God
.
Obiect
.
1.
Here
they
replie
thus
:
If
God
kept
the
same
course
in
his
predestination
toward
all
men
,
then
indeede
he
were
not
an
accepter
of
persons
:
as
for
example
;
if
finding
all
faultie
she
should
punish
all
alike
,
or
else
if
innocent
,
he
should
forbeare
all
:
but
that
he
doth
not
:
ergo
.
I
answer
,
the
connex
is
not
simplie
but
in
some
sort
,
If
God
should
beare
the
same
hand
oward
all
men
,
that
is
,
if
he
had
pleased
to
mitigate
the
rigour
of
his
instice
with
mixture
of
mercie
.
But
they
handle
God
,
as
if
they
would
forbid
him
to
vse
mercie
,
or
when
he
would
vse
clemencie
,
would
constraine
him
totally
to
renounce
iudgement
.
2
Wee
acknowledge
all
are
guiltie
,
but
we
say
and
say
it
with
ioy
of
heart
,
that
Gods
mercie
doth
succour
some
.
Obiect
.
2.
Againe
they
vrge
.
Then
let
him
haue
mercie
on
all
.
I
answer
,
1.
God
is
in
debt
to
no
man
,
because
no
man
gaue
vnto
him
first
,
that
he
might
challenge
his
owne
.
2.
It
is
equitie
,
that
euen
in
punishing
he
should
shew
himselfe
an
equal
iudge
:
which
while
the
aduersaries
will
not
suffer
him
to
doe
,
what
els
doe
they
but
goe
about
to
robbe
God
of
his
mercie
,
or
els
at
least
with
this
condition
to
yeeld
it
him
,
that
he
quite
relinquish
iudgement
.
Therefore
let
this
remaine
immooueable
,
that
the
cause
for
which
we
are
elected
,
is
the
free
mercie
of
God
onely
.
And
thus
much
of
the
efficient
cause
of
election
of
such
men
that
shall
be
saued
,
nowe
see
wee
the
other
causes
.
The
matter
of
eternall
election
,
is
the
decree
,
appointment
,
purpose
,
knowne
the
riches
of
his
glorie
,
towards
the
vessells
of
mercie
,
which
he
hath
prepared
vnto
glory
.
Rom.
9.23
.
And
he
hath
predestinate
vs
,
whom
he
hath
adopted
into
himselfe
to
be
sonnes
through
Iesus
Christ
,
according
to
the
good
pleasure
of
his
will
to
the
praise
of
his
glorious
grace
,
Ephes.
1.5
,
6.
2
An
other
ende
of
election
,
is
the
glorie
of
the
elect
,
Rom.
9.23
.
he
saith
,
the
elect
are
prepared
vnto
glorie
.
Nowe
this
glorie
of
the
elect
,
containes
both
saluation
,
and
the
meanes
leading
thereunto
.
Therefore
the
elect
are
said
to
be
elected
to
eternall
life
,
Act.
13.48
.
Elect
to
this
to
be
holy
and
vnblameable
before
God
with
loue
,
Eph.
1.4
.
made
in
Christ
Iesus
to
good
works
,
which
God
hath
prepared
that
they
should
walke
in
them
,
Eph.
2.10
.
Election
then
is
not
Gods
simple
will
without
any
end
.
For
to
imagine
such
a
will
in
God
as
hath
no
purposed
ende
,
is
impious
.
For
if
nature
doth
nothing
in
vaine
,
how
much
lesse
God
?
Thus
much
of
the
causes
of
election
:
now
follow
the
effects
.
The
effects
of
election
are
these
.
The
mediation
of
Christ
,
adoption
,
effectuall
vocation
,
sauing
faith
,
iustification
,
and
glorification
.
And
these
effects
are
the
meanes
and
degrees
by
which
God
doth
bring
his
elect
vnto
saluation
:
the
ladder
of
saluation
,
or
the
meanes
of
bringing
our
election
to
the
ende
thereof
.
Therfore
eternal
predestination
is
the
groundworke
and
fountaine
of
all
Gods
sauing
benefits
.
1
Christs
mediation
is
the
first
effect
of
election
.
For
the
cause
why
Christ
is
our
mediatour
,
is
our
election
.
that
God
hath
predestinated
vs
,
whome
he
hath
adopted
into
his
sonnes
by
Christ
into
him
.
3
Of
effectuall
vocation
,
which
is
wrought
by
the
preaching
of
the
word
of
God
,
in
our
heart
by
the
holy
spirit
,
as
Paul
speaketh
,
saying
,
Rom.
8.30
.
whom
he
hath
predestinated
,
those
also
hath
he
called
:
&
our
Lord
himselfe
,
Ioh.
6.37
.
what
soeuer
my
father
giueth
me
shall
come
vnto
me
.
Therefore
it
is
by
the
arbitreinent
of
eternall
election
,
that
the
gospel
of
life
is
preached
to
some
,
&
findeth
place
with
them
,
&
is
not
preached
to
other
,
or
beeing
preached
is
not
receiued
.
4
Sauing
faith
doth
inseparably
accompanie
effectuall
calling
:
therefore
it
flowes
and
proceedes
from
predestination
or
election
who
shall
beleene
,
saith
Luther
,
in
his
dutch
preface
vpon
the
epistle
to
the
Romanes
.
Hence
is
that
which
Paul
deliuereth
.
Rom.
9.
why
all
the
Iewes
did
not
beleeue
in
Iesus
Christ
?
because
all
were
not
elect
to
life
euerlasting
.
For
he
saith
the
sonnes
of
Abraham
are
of
two
sorts
:
some
according
to
the
flesh
,
and
other
according
to
the
promise
:
they
beleeued
so
many
as
were
ordained
to
life
eternall
,
saith
Luke
,
Act.
14.48
.
therfore
faith
is
said
to
be
theirs
that
are
elect
of
God
,
Tit.
1.
●
5
Iustification
&
glorification
doe
issue
from
election
,
Paul
saies
,
Rom.
8.30
.
whome
he
hath
:
predestinated
,
those
also
hath
he
called
,
and
whome
be
hath
called
(
namely
,
effectually
)
those
also
hath
〈◊〉
iustified
,
and
those
whome
he
hath
iustified
,
those
also
hath
be
glorified
.
Now
this
glorification
contains
2.
Things
in
it
:
1.
Regeneration
,
or
sanctification
.
1
Regeneration
hath
in
it
continuall
or
perpetuall
repentance
,
loue
,
vprightnes
,
&
hate
of
sinne
,
studie
of
good
works
inuocation
of
God
:
true
humilitie
of
the
sonnes
of
God
(
for
if
saluation
comes
from
no
other
thing
vnto
vs
but
the
meere
grace
of
election
,
we
haue
nothing
in
our selues
to
boast
of
:
true
humilitie
is
our
glorie
:
)
and
farther
,
the
prop
of
a
sure
affiance
by
Christs
owne
words
,
(
who
to
free
vs
from
all
feare
&
put
vs
out
of
all
daunger
of
so
many
casualties
,
snares
,
&
deadly
broiles
,
promiseth
that
whatsoeuer
he
hath
receiued
to
keepe
of
his
father
,
shal
be
safe
:
)
againe
,
a
longing
desire
of
the
bright
appearance
of
Christ
:
also
the
gift
of
perseuerance
in
spirituall
combats
,
that
is
,
constancie
to
the
very
last
gaspe
in
the
true
faith
.
Heb.
10.28
.
Mat.
24.13
.
and
Rom.
11.5
.
so
therefore
also
at
this
time
is
there
〈◊〉
reseruation
made
according
to
his
free
election
:
that
is
,
forasmuch
as
in
that
vniuersal
falling
away
well
neare
,
some
remamed
steadfast
in
the
couenant
,
it
came
to
passe
by
vertue
of
the
eternall
election
.
Therefore
perseuerance
also
dependeth
vpon
free
election
,
Ier.
32.40
.
2
Glorification
comprehends
the
accomplishment
of
glorie
in
the
other
life
,
2.
Tim.
4.8
.
And
thus
out
of
election
ariseth
the
Catholike
inuisible
Church
,
Iohn
Hus
did
truly
maintain
in
the
Councell
of
Constance
.
For
so
did
God
answer
Elias
when
he
complained
he
was
left
all
alone
:
I
haue
reserued
to
my selfe
7000.
men
that
haue
not
bowed
their
knee
to
the
image
of
Baal
,
Rom.
11.14
.
For
they
were
not
elect
,
because
they
had
not
bin
idolaters
,
but
therefore
they
were
no
idolaters
:
ergo
they
were
the
Church
,
because
they
were
elect
.
Hence
it
also
appeares
,
that
whosoeuer
are
predestinate
to
saluation
,
they
are
all
predestinate
also
to
the
meanes
of
obtaining
saluation
.
And
therefore
as
the
elect
doe
necessarily
come
in
the
ende
to
saluation
,
for
the
firmenes
of
election
;
so
also
they
must
of
necessitie
be
lead
and
walke
by
the
meanes
ordained
to
saluation
,
for
the
same
firmenes
sake
.
These
are
the
effects
of
election
.
Now
follow
the
subiects
.
The
subiect
in
whome
we
are
elect
is
Christ
,
not
as
he
is
God
,
I
know
whome
I
haue
chosen
nor
yet
as
he
is
man
,
for
being
no
more
but
man
,
he
was
no
meete
subiect
for
vs
to
be
chose
in
:
but
as
he
is
God
and
man
,
our
head
and
euerlasting
mediatour
,
who
for
that
cause
as
Saint
Austin
doth
relate
,
was
predestinated
mediatour
,
and
the
glasse
of
predestination
.
Now
this
is
the
cause
why
we
are
elected
in
him
,
1.
because
in
our selues
wee
were
not
capable
of
such
excellencie
:
2.
because
he
alone
is
a
fit
meane
for
vs
to
be
chosen
in
,
seeing
in
election
our
vnion
and
coniunction
with
God
that
chose
vs
,
was
made
.
2.
The
occupying
subiect
or
obiect
of
election
are
all
the
elect
,
vpon
whome
God
doth
bestowe
the
inheritance
of
eternall
salvation
,
who
to
say
truth
are
a
great
many
in
themselues
,
as
by
Christs
obedience
many
are
made
righteous
.
Rom.
5.19
.
Yet
in
comparison
of
the
great
number
of
reprobars
,
are
but
few
according
to
Christes
owne
wordes
saying
,
many
are
called
namely
,
by
the
outwarde
preaching
of
the
word
,
but
few
are
chosen
.
Therefore
election
belonges
but
to
a
fewe
,
and
not
generally
to
all
men
.
Neither
is
it
more
absurd
to
say
that
but
a
fewe
are
elected
,
then
that
which
our
Lord
himselfe
speaketh
.
Math.
7.14
.
they
are
but
fewe
that
finde
life
,
and
Esaie
crieth
out
vpon
Israel
,
Esay
10.21
.
&
Paul
Ro.
9.27
.
repeates
it
,
though
the
number
of
the
children
of
Israel
were
as
the
sand
of
the
sea
,
but
a
remnant
shall
be
saued
.
Against
this
doctrine
the
aduersaries
do
obiect
thus
.
Obiect.
1
Those
whom
God
will
haue
saued
shall
be
saued
.
But
God
will
haue
all
men
saued
as
Paul
affirmeth
.
1.
Tim.
2.4
.
therefore
all
men
are
elected
to
life
.
Ans.
There
is
an
homonymie
in
the
worde
(
will
)
which
in
the
proposition
signifies
his
absolute
will
,
but
in
the
assumption
or
allegation
out
of
Paul
,
his
conditionall
will
.
For
God
will
not
by
his
decree
and
working
,
but
by
his
invitation
and
commandement
haue
all
men
saued
.
But
if
he
will
haue
all
saued
by
his
absolute
will
,
either
all
men
without
exception
are
saued
(
which
is
not
so
)
or
els
mens
nilling
or
refusing
is
more
powerfull
and
strong
than
gods
willing
.
As
Austin
bringes
the
Pelagians
to
this
absurditie
.
lib.
1.
contra
.
Inlianum
.
1.
There
is
another
homonymie
in
the
assumption
or
Paules
wordes
in
the
adiectiue
all
,
by
which
are
not
meant
all
and
euerie
one
,
but
the
men
of
all
estates
and
conditions
,
as
Austine
doth
expound
it
,
de
correp.
&
gratia
,
cap.
14.
and
in
his
Enchiridion
to
Laurentius
,
cap.
103.
2.
For
whome
Christ
died
they
are
elected
to
eternall
life
.
But
Christ
died
for
all
.
Ergo.
Ans.
The
assumption
is
starke
false
.
For
Christ
Ioh.
10.15
.
saith
,
I
lay
downe
my
life
for
my
sheepe
.
&
Paul
Eph.
5.25
.
Christ
loued
his
church
and
gaue
vp
himselfe
for
it
.
Heb.
5.9
.
Christ
was
made
a
perfect
author
of
eternall
saluation
,
to
all
that
harken
vnto
him
.
Apoc.
14.3.4
.
They
song
as
it
were
a
newe
song
before
the
throne
and
before
those
4.
beasts
and
the
elders
,
and
none
could
learne
that
song
,
but
those
14400
,
which
were
brought
from
the
earth
.
These
are
they
that
were
not
defiled
with
women
,
these
followe
the
lambe
whither
soeuer
he
goeth
,
these
were
redeemed
from
men
,
the
first
fruits
consecrate
to
god
and
to
the
lambe
.
3.
Those
whome
Christ
calleth
vnto
him
,
are
elected
to
eternall
life
,
but
he
calleth
all
Ergo
Math.
11.28
.
Come
unto
me
&c.
Ans.
The
proposition
is
not
generally
tru
,
but
onely
of
such
as
obey
his
inuiting
and
come
at
his
calling
.
2.
the
assumption
is
false
,
for
he
calleth
none
but
such
as
heare
,
but
howe
many
millians
of
men
never
hard
of
Christ
,
nor
doe
yet
at
this
daie
.
4.
They
that
are
called
to
Christ
by
the
preaching
of
the
gospell
,
are
elected
vnto
life
.
But
all
are
.
Ergo
Ans.
The
proposition
is
onely
true
of
them
that
are
effectualy
called
according
to
the
purpose
of
his
election
.
2.
the
assumption
is
false
,
beeing
flatte
contrary
to
Christs
owne
wordes
saying
,
many
are
called
but
few
are
chosen
.
Againe
experience
doth
confute
it
.
For
howe
many
thousand
men
neuer
had
the
gospell
preached
vnto
them
.
For
before
Christs
incarnation
,
he
was
not
preached
to
the
gentiles
,
and
after
he
was
exhibited
in
the
flesh
it
was
not
to
many
,
nor
yet
is
.
As
in
the
kingdome
of
the
Sinars
,
in
al
the
countries
of
Tartarie
,
and
other
heathen
people
,
to
say
nothing
of
the
newe
worlde
,
of
late
yeres
found
out
by
nauigation
mexico
,
Perow
,
magellana
,
where
there
was
neuer
word
,
yet
of
Christ
nor
of
the
gospell
.
Therfore
it
is
not
true
that
all
and
euerie
seuerall
man
either
were
in
time
past
called
to
Christ
by
the
preaching
of
the
gospell
,
or
yet
are
.
5.
They
to
whome
the
promise
of
eternall
saluation
doth
belong
,
are
elected
to
eternall
life
:
but
the
promise
pertaines
to
all
.
ergo
.
Ans.
The
proposition
is
onely
true
of
such
as
to
whome
the
promise
of
saluation
doth
belong
,
not
onely
by
preaching
or
declaring
it
,
but
also
by
effectuall
applying
the
same
.
2
The
assumption
is
false
.
The
promise
of
saluation
is
not
made
generally
to
all
,
no
not
by
preaching
or
declaration
,
but
onely
to
those
to
whome
the
preaching
or
declaring
of
the
promise
is
from
euerlasting
predestinate
,
and
therefore
to
such
as
indeede
it
is
preached
and
declared
.
Nowe
because
both
the
Prophets
in
olde
time
did
not
shew
forth
the
grace
of
God
to
all
the
men
in
the
world
,
nor
the
Apostles
were
permitted
to
teach
euerie
where
,
as
in
Bithynia
,
and
yet
to
this
daie
the
promis
of
grace
neither
hath
bin
published
,
nor
is
to
many
nations
,
by
the
euent
and
selfe
experience
it
is
plaine
,
that
the
promise
of
eternall
salvation
doth
not
belong
to
all
and
euerie
one
.
3.
To
whome
the
promise
of
grace
doth
belong
by
the
preaching
,
to
those
but
not
to
all
notwithstanding
,
it
doth
belong
by
effectuall
application
.
Because
that
effectuall
application
is
ordained
but
onely
for
the
elect
.
6.
The
regenerate
are
elect
,
but
al
that
are
baptized
are
regenerate
,
therefore
all
that
are
baptized
are
elect
.
Ans.
1.
There
is
an
homonymie
in
the
particle
(
regenerate
)
form
the
proposition
it
signifies
those
,
that
are
inwardly
renued
and
framed
to
the
image
of
god
by
the
spirit
of
adoption
.
But
in
the
assumption
by
a
metonymie
such
as
are
out
wardly
washed
in
baptisme
.
For
it
is
vsuall
to
call
the
baptizing
of
water
regeneration
,
and
those
that
are
baptized
with
water
to
say
they
are
regenerated
,
as
Iustine
Martyr
speaketh
in
his
second
apologie
for
the
christians
to
Antonius
Pius
.
Whosoeuer
shal
bee
persuaded
and
beleeue
stedfastly
,
that
the
things
are
true
which
we
teach
and
deliuer
,
and
shall
take
vpon
them
to
liue
thereafter
,
we
instruct
them
with
fasting
to
pray
and
aske
those
things
at
the
hands
of
God
,
&
the
remission
of
their
former
sinnes
,
with
whome
we
also
do
fast
and
pray
:
then
wee
carrie
them
to
the
water
,
and
there
they
are
regenerated
with
the
same
kinde
of
regeneration
that
we
are
:
for
they
are
then
washed
in
water
in
the
name
of
the
father
our
Lord
and
creator
of
all
things
,
and
of
our
Sauiour
Iesus
Christ
,
and
of
the
holie
ghost
.
And
a
little
after
that
he
saith
,
that
washing
is
called
enlightening
,
for
that
their
mindes
are
enlightened
,
that
learne
these
matters
.
Therefore
the
baptisme
of
water
is
called
regeneration
,
and
illumination
,
not
properly
,
but
by
a
metonymie
,
because
it
is
a
sacrament
of
the
powring
out
of
the
holy
ghost
,
who
doth
properly
regenerate
vs
.
Therefore
the
proposition
is
onely
true
of
such
,
as
not
onely
are
regenerate
with
the
outward
sacrament
,
but
inwardly
in
their
hearts
by
the
spirit
of
adoption
:
but
the
assumption
is
true
of
all
,
so
farre
forth
as
they
are
regenerated
but
with
the
sacrament
;
but
if
you
take
it
simplie
it
is
not
true
.
For
many
want
the
inner
regeneration
of
the
spirit
,
that
had
the
outward
,
as
Iudas
Iscariot
,
Simon
Magus
&c.
2.
Though
we
should
grant
that
al
that
are
baptized
with
water
,
are
also
inwardly
renued
yet
it
should
not
follow
that
all
men
were
elected
to
saluation
,
seing
all
are
not
so
much
as
baptized
.
Therefore
it
is
still
true
,
that
all
shall
not
be
saued
.
7.
They
that
are
sanctified
by
the
blood
of
Christ
,
they
are
elected
to
life
:
but
all
men
vniversally
are
sanctified
by
the
blood
of
Christ
.
Ergo.
the
proofe
of
the
minor
or
assumption
.
Heb.
10.29
.
Of
how
much
more
sharp
punishment
shall
he
bee
thought
worthie
(
thinke
you
)
that
shall
tread
vnder
his
feet
the
sonne
of
God
,
and
count
the
blood
of
the
couenant
by
which
he
was
sanctified
,
an
vnholie
thing
and
reproach
the
spirit
of
grace
?
Ans.
1.
There
is
an
honomynie
in
the
participle
(
sanctified
.
)
For
in
the
proposition
it
signifies
those
that
are
truely
invisiblie
cleansed
inwardly
from
their
sinnes
;
but
in
the
place
to
the
Hebrues
it
signifies
them
that
are
baptized
,
or
initiated
by
baptisme
,
and
are
saide
to
bee
sanctified
by
the
blood
of
the
couenant
,
because
they
haue
taken
the
water
of
baptisme
,
which
is
a
signe
of
the
blood
and
sanctification
:
in
which
sense
also
Heb.
9.13
.
The
blood
of
bulls
and
goats
,
and
the
ashes
of
a
heyfer
,
being
sprinckled
vpon
them
that
are
defiled
,
is
said
to
sanctifie
to
the
puritie
of
the
fl●sh
,
that
is
,
purifie
,
purge
,
cleanse
from
sinne
,
but
sacramentallie
.
Like
wise
Augustine
speaketh
tom.
4.
lib.
3.
of
questions
vpon
the
olde
testament
,
quest.
84.
With
visible
Sacraments
man
is
visibly
sanctified
.
And
a
little
after
:
We
may
gather
,
that
some
had
invisible
sanctification
and
to
their
profit
,
without
visible
sacrament
,
which
altered
according
to
the
diversitie
of
times
,
as
some
were
then
,
but
now
are
not
.
And
that
a
man
may
haue
,
but
without
any
profit
,
visible
sanctification
,
which
is
by
the
visible
sacraments
,
without
this
inuisible
.
And
yet
mast
we
not
contemne
the
visible
sacrament
,
for
whosoeuer
contemens
it
,
cannot
possibly
be
sanctified
inuisibly
.
And
least
one
should
thinke
,
that
Austin
speakes
of
the
typicall
sanctification
onely
of
the
old
law
,
he
presently
inferres
of
Christian
baptisme
.
Hereupon
it
is
that
Cornelius
and
they
that
were
with
him
,
though
they
appeared
alreadie
inuisibly
sanctified
,
by
hauing
the
holy
Ghost
powred
downe
vpon
them
,
were
baptized
for
all
that
;
neither
was
the
visible
sanctification
thought
superstitious
,
though
they
had
the
inuisible
before
.
Cyprian
epist.
72.
in
the
Gulartian
edition
.
Then
may
men
be
fully
sanctified
and
the
sonnes
of
God
,
when
they
are
borne
of
both
sacraments
:
and
in
many
other
places
he
saies
the
same
,
but
all
that
haue
the
externall
baptisme
as
well
as
other
,
haue
not
the
vertue
of
baptisme
.
de
poenit
.
distinct
.
4.
Theresore
Paul
meanes
[
to
be
sanctified
by
the
bloode
of
the
couenant
]
to
be
initiated
and
consecrated
by
the
water
of
baptisme
,
which
is
the
sacrament
of
the
blood
of
the
testament
.
And
that
this
is
his
meaning
,
is
euident
by
his
drift
,
because
he
threatens
very
grieuous
punishment
to
the
renolters
or
backsliders
from
Christiaitie
.
And
least
any
man
should
thinke
it
were
but
a
trifle
to
goe
back
,
he
doth
exaggerate
this
sinne
,
shewing
that
the
contempt
of
baptisme
,
by
which
they
were
initiated
,
was
the
contempt
of
Christ
,
and
to
account
the
blood
of
the
testament
an
vnholy
thing
is
said
in
the
same
sense
that
1.
Cor.
11.29
[
not
to
discerne
the
bodie
of
the
Lord
]
is
saide
.
For
the
reproach
of
the
signes
redoundes
to
the
things
that
are
thereby
signified
.
2
The
assumption
is
false
:
for
many
thousands
God
wot
were
neuer
baptized
.
3
The
authority
that
is
alledged
to
prooue
it
by
,
is
nothing
to
the
purpose
,
saying
nothing
of
the
vniuersalitie
of
sanctification
.
8
Those
that
Christ
hath
redeemed
,
they
are
elected
to
eternall
life
:
but
Christ
hath
redeemed
all
men
:
ergo
.
the
assumption
is
prooued
out
of
Peter
,
2.
Pet.
2.1
.
the
false
teachers
denie
euen
the
Lord
that
hath
bought
them
,
bringing
downe
vpon
themselues
swift
damnation
.
Ans.
1.
The
assumption
is
false
.
2.
It
is
not
to
the
point
,
the
testimonie
that
is
brought
:
because
it
saies
nothing
of
the
vniuersalitie
of
the
redemption
of
all
and
singular
persons
,
wherof
the
assumption
speaketh
.
Ob.
But
they
vrge
,
thus
:
if
the
Lord
hath
purchased
them
also
that
denie
him
,
&c.
then
he
hath
not
purchased
the
elect
onely
,
but
the
very
reprobate
also
,
and
therefore
all
and
singular
persons
:
but
the
first
is
true
by
this
place
:
ergo
.
Ans.
1.
It
is
a
point
of
sophistrie
,
to
vnderstand
that
simply
,
which
is
spoken
but
respectiuely
.
Peter
saies
those
false
reachers
denie
the
Lord
that
bought
them
,
that
is
,
in
their
owne
opinion
and
as
they
boasted
.
As
if
he
had
said
:
Indeede
they
giue
out
and
vaunt
,
that
they
are
redeemed
by
Christ
,
and
name
him
their
redeemer
,
and
yet
for
all
that
they
denie
him
.
And
this
doth
the
assumption
affirme
simply
,
as
if
indeede
they
were
redeemed
by
him
:
which
is
flat
contrarie
to
other
places
of
the
scripture
,
Apoc.
14.3
,
4.
Matth.
7.23
.
Matth.
25.12
.
Ioh.
17.9
.
Matth.
20.28
.
Iustin
Martyr
in
his
dialogue
with
Trypho
,
saith
that
Christ
suffered
for
those
men
,
whose
hearts
are
clensed
from
all
iniquitie
.
Thus
much
of
the
subiect
of
election
:
now
I
will
shew
the
adiuncts
thereof
.
Election
was
from
euerlasting
,
when
the
children
were
yet
vnborne
,
and
had
done
neither
good
nor
ill
,
that
the
purpose
of
God
which
is
according
to
his
election
,
not
of
works
but
of
him
that
calleth
,
might
stand
steadfast
,
it
was
saide
vnto
hir
,
the
elder
shall
serue
the
younger
.
Austin
in
his
booke
of
predestination
and
grace
,
chap.
5.
Before
he
made
vs
,
he
foreknew
vs
:
and
foreknowing
vs
,
when
he
had
not
yet
made
vs
,
he
elected
vs
:
and
againe
,
we
were
made
since
the
world
,
but
elected
before
the
world
.
Election
is
free
,
He
taketh
mercie
on
whome
he
will
,
and
whome
he
will
he
hardneth
:
and
v.
21.
Hath
not
the
potter
power
ouer
the
clay
,
of
the
same
piece
to
make
one
vessell
to
honour
,
and
an
other
to
dishonour
?
the
same
is
cleare
by
Eph.
1.11
.
We
are
predestinate
according
to
the
purpose
of
him
that
doth
all
things
by
the
counsell
of
his
owne
will
.
3
It
is
also
vnchangeable
,
The
foundation
of
God
standeth
steadfast
,
hauing
this
seale
,
The
Lord
knoweth
who
are
his
.
By
a
metaphor
he
calleth
Election
a
foundation
,
nothing
thereby
the
firmenes
and
constancie
of
the
same
.
Hauing
this
seale
,
that
is
,
the
election
is
closed
vp
from
vs
,
we
know
not
certenly
whether
this
man
or
that
be
elected
.
but
the
Lord
knoweth
who
are
his
.
For
it
is
a
thing
proper
vnto
God
,
to
knowe
his
owne
.
Therefore
it
doth
not
depend
vpon
vs
but
on
the
most
constant
and
vnchangeable
will
of
God
,
who
hath
mercie
vpon
vs
in
his
euerlasting
mercie
,
wherof
it
neuer
doth
repent
him
.
Nowe
they
that
make
it
mutable
and
vncertaine
,
let
them
consider
this
;
is
it
a
small
matter
to
them
to
wearie
men
and
pricke
thornes
into
the
elect
to
doubt
of
saluation
,
but
they
must
wearie
God
,
making
him
changeable
in
his
counsels
?
Obiect
.
1.
The
tokens
of
election
are
not
alwaies
apparent
:
therefore
election
is
changeable
.
Ans.
The
connex
that
is
wanting
is
false
,
for
though
the
signes
of
election
are
not
euident
at
all
times
,
yet
that
remaines
inuiolable
as
the
exile
of
the
Iewes
in
Babylon
,
and
the
long
shaking
them
off
as
it
were
,
might
seeme
an
interruption
of
election
,
but
was
not
.
Therfore
God
in
Es.
cap.
41.9
.
saying
thus
,
I
haue
chose
thee
and
haue
not
cast
thee
off
,
commendeth
the
continuall
course
of
his
great
bounty
and
fatherlie
good
will
,
and
expresseth
the
constancie
of
election
,
as
if
he
said
,
I
neuer
gaue
thee
ouer
nor
forsooke
thee
,
since
the
first
time
I
elected
thee
,
although
thou
hast
giuen
me
cause
inough
to
doe
it
for
indeed
the
people
of
the
Iewes
shewed
so
great
ingratitude
,
that
God
might
iustlie
haue
cast
them
off
.
And
that
which
is
said
of
the
Iewes
may
as
well
be
said
of
vs
.
Ob.
2.
That
which
may
be
made
void
is
changeable
:
but
election
may
.
Ef.
14.1
.
God
shall
haue
mercie
of
Iacob
,
&
choose
the
Israelites
againe
.
He
vseth
the
future
tence
,
as
if
the
first
election
had
beene
voide
.
Therefore
election
is
mutable
.
Ans.
There
is
an
homonymie
by
a
catacresis
in
the
word
of
the
future
tence
shall
choose
,
as
if
he
had
said
,
he
shall
take
as
it
were
againe
vnto
him
,
as
if
the
election
were
newe
to
beginne
againe
,
the
nation
that
in
shewe
was
cast
of
and
giuen
ouer
into
another
mans
iurisdiction
:
this
is
spoken
after
the
manner
of
men
.
When
the
Lord
chasteneth
those
that
are
his
,
this
carrieth
a
shewe
of
casting
off
,
as
we
gather
by
many
of
the
Saints
complainings
.
Lord
why
hast
thou
for
saken
vs
?
For
we
conceiue
of
Gods
reiection
or
election
according
to
our
owne
weaknesse
,
and
iudge
the
effect
thereof
by
the
worke
.
The
meaning
then
is
this
,
though
God
handled
his
people
so
severely
,
as
if
he
had
cast
them
off
,
yet
in
the
ende
he
will
shewe
in
trueth
and
prooue
his
adopting
of
them
,
at
what
time
he
will
giue
a
sufficient
testimony
of
his
election
,
and
will
haue
mercy
on
them
for
euer
.
Ob.
3.
If
the
crowne
of
heauenly
glory
where
vnto
a
man
is
elected
may
be
lost
,
then
is
not
election
sure
,
but
it
may
.
Apoc.
3.11
.
hold
that
thou
hast
,
least
another
take
thy
crowne
.
Therefore
.
Ans.
1.
This
proofe
is
not
to
the
purpose
.
2.
There
is
an
homonymie
in
the
word
(
crown
)
for
the
assumption
talks
of
the
crown
of
glory
,
but
Christ
speakes
of
the
crowne
of
the
ecclesiasticall
ministerie
.
Looke
before
in
the
refutation
of
foreseene
good
workes
.
4
Ob.
He
that
standeth
must
take
heede
least
he
fall
,
1.
Cor.
10.12
.
ergo
election
is
mutable
.
Ans.
It
follows
not
.
For
the
admonition
is
not
a
threatning
that
he
shall
fall
,
but
onely
to
stirre
vp
to
more
carefulnes
.
5
Ob.
Zac.
1.17
.
&
2.16
.
God
chooseth
Ierusalem
againe
.
Therefore
the
first
was
voide
.
Ans.
There
is
an
homonymie
in
the
worde
[
choose
,
]
the
Prophet
vseth
it
metonymically
:
for
this
he
shall
shew
by
euident
tokens
and
outward
effects
that
he
hath
chosen
Ierusalem
,
and
really
declare
that
he
holdeth
certen
Ierusalems
election
.
For
so
the
Scripture
doth
often
speake
,
to
say
something
is
done
,
when
it
is
but
ratisied
or
declared
to
be
done
.
Psal.
2.7
.
This
day
haue
I
begotten
thee
.
Another
adiunct
is
,
Againe
,
it
is
declared
by
earthly
notes
;
as
by
the
translation
of
the
birthright
to
Iacob
,
Ratified
and
confirmed
by
deliuerance
and
other
corporall
benefits
:
Euery
one
of
the
faithful
must
make
it
sure
,
Wherefore
,
brethren
,
labour
to
make
your
vocation
sure
,
2.
Pet.
1.
The
signes
of
our
free
election
,
that
we
are
the
sonnes
of
God
,
Rom.
8.6
.
whosoeuer
findes
and
knowes
these
tokens
truly
and
certenly
in
himselfe
,
he
may
wel
,
and
ought
to
reioyce
that
his
game
is
written
in
heauen
.
Thus
hauing
shewed
some
of
the
adiuncts
of
election
,
there
followes
the
disperates
.
Election
differeth
from
vocation
,
Election
is
compared
1.
to
a
foundation
that
standeth
steadfast
,
Blot
me
now
out
of
the
booke
which
thou
hast
written
.
but
God
said
to
Moses
,
I
should
blot
him
out
of
my
books
who
hath
sinned
against
me
.
And
Psal.
69.29
.
Dauid
in
a
figure
of
Christ
,
prayeth
against
his
enemies
.
Let
them
be
blotted
out
of
the
booke
of
the
liuing
and
not
be
written
among
the
righteous
.
Ap.
13.8
.
it
is
said
,
they
whose
names
are
not
written
in
the
booke
of
the
lambe
,
shall
worship
the
beasts
.
And
17.8
.
the
inhabitants
of
the
earth
shall
wonder
,
whose
names
are
not
written
in
the
book
of
life
from
the
beginning
of
the
world
.
So
our
Sauiour
Luc.
10.28
.
Do
not
reioyce
that
spirits
are
subiects
vnto
you
,
but
,
that
your
names
are
written
in
heauen
.
And
Dan.
12.1
.
Thy
people
shal
be
deliuered
,
whosoeuer
shal
be
found
written
in
that
booke
.
For
looke
as
they
that
are
enfranchised
into
some
common
wealth
,
are
written
into
the
publike
register
or
notarie
of
the
cittie
,
so
they
that
are
receiued
into
the
number
of
them
that
shal
be
saued
,
are
said
to
be
written
into
the
booke
of
life
:
that
is
,
in
the
prescience
of
gods
minde
:
such
is
in
a
more
sure
plight
then
the
heauens
themselues
.
The
grace
of
election
is
greater
than
the
grace
of
creation
.
the
election
hath
obtained
it
,
that
is
,
the
elect
:
the
rest
haue
bin
hardened
.
4.
they
were
the
fathers
,
before
that
euer
he
gaue
them
to
his
onely
begotten
sonne
.
Ioh.
6.37
.
whatsoeuer
my
father
giues
me
,
comes
vnto
me
:
if
he
giues
it
,
then
it
was
his
first
.
5.
they
are
blessed
and
deare
to
God
.
Psal.
33.12
.
Blessed
is
that
nation
whose
God
the
Lord
is
,
the
people
that
he
hath
chosen
for
a
possession
for
himselfe
.
And
Psal.
65.5
.
Ro.
11.28
.
6.
they
alone
are
liuely
members
of
the
church
,
alone
members
of
the
catholike
invisible
church
:
therefore
they
are
saide
to
dwell
in
the
courts
of
the
Lord.
Psal.
65.5
.
7.
the
redemption
of
Christ
is
proper
to
them
.
Apoc.
5.9
.
8.
there
number
is
certaine
and
can
be
neither
increased
nor
diminished
.
2.
Tim.
2.19
.
the
foundation
of
God
standeth
immoueable
&c
,
the
Lord
knowes
who
are
his
.
To
this
Austin
subscribeth
de
correp.
&
gr.
c.
13.
saying
,
this
I
speake
of
such
as
are
predestinate
into
the
kingdome
of
God
,
whose
number
is
so
certaine
,
that
none
can
be
taken
either
in
or
out
.
Et
retract
.
4.26
.
the
almightie
God
wanted
no
counsell
to
fill
vp
the
number
of
cittizens
of
his
cittie
,
which
was
predestinate
in
his
wisedome
euen
of
the
damned
crew
of
mankinde
.
9.
they
are
seuered
from
the
reprobate
,
not
by
meritts
,
but
by
Gods
predestination
,
not
by
the
qualitie
of
their
owne
vertue
,
but
by
the
heauenly
decree
,
not
by
nature
but
by
especiall
grace
.
10.
they
are
free
from
perill
of
reprobation
:
for
the
elect
cannot
be
reprobate
.
Against
this
doctrine
may
be
obiected
.
Obiect
.
1.
They
that
may
bee
blotted
out
of
the
booke
of
life
,
may
be
reprobate
:
the
elect
may
be
blotted
out
of
the
booke
of
life
.
Ex.
32
:
32.
Moses
saith
,
blot
me
out
,
&c.
Ans.
1.
The
assumption
is
false
.
2.
the
allegation
doth
not
prooue
the
point
:
for
he
doth
not
say
he
can
be
blotted
out
.
Ob.
but
he
praies
that
he
may
:
therefore
he
could
.
Ans.
the
antecedent
must
be
vnderstood
but
in
respect
,
namely
with
two
conditions
.
1.
if
it
be
possible
,
such
for
all
the
world
as
was
in
Christs
praier
,
Father
if
it
be
possible
,
let
this
cup
passe
from
me
:
as
if
Moses
had
saide
rather
adiudge
me
to
the
paines
of
eternall
death
for
the
peoples
sinne
,
then
destroy
thy
people
,
and
so
haue
thy
name
blasphemed
of
the
gentiles
,
&
yet
not
except
it
may
be
done
.
2.
If
God
doth
allow
&
like
of
this
request
:
which
God
did
not
,
for
he
rebuked
him
thus
.
He
that
sinneth
against
me
I
should
blott
out
of
my
book
.
Cyprian
in
his
2.
book
de
lapsis
saieth
thus
.
He
was
Gods
friend
,
he
talked
face
to
face
with
God
,
he
could
not
haue
his
petition
,
neither
did
he
appease
Gods
wrath
with
his
prayer
.
So
then
out
of
this
petition
of
Moses
,
being
conditionall
and
not
liked
neither
,
we
cannot
inferr
that
Moses
could
,
or
that
the
elect
can
be
scraped
out
of
the
booke
of
life
.
Obiect
.
1.
They
vrge
further
:
at
the
least
we
may
gather
it
out
of
Gods
answer
vnto
Moses
,
saying
,
hee
will
blott
him
out
that
sinneth
against
him
.
To
this
I
say
:
this
is
not
so
,
because
the
commination
is
conditionall
.
Thus
,
if
any
doe
sinne
against
me
,
him
I
will
&c.
2.
there
is
an
homonymie
in
the
word
(
sinneth
)
which
is
not
ment
here
of
any
sinne
,
but
of
that
which
is
committed
of
set
malice
,
and
continued
without
repentance
:
which
Iohn
calls
the
sinne
vnto
death
,
and
neuer
falls
vnto
the
elect
.
1.
Ioh.
3.9
.
Againe
they
vrge
.
Psal.
69.26
.
Let
them
be
blotted
out
of
the
booke
of
the
liuing
:
therefore
the
elect
may
&c.
Ans.
This
doth
not
proue
the
point
for
two
causes
.
1.
because
he
doth
not
speak
of
the
elect
,
but
of
the
stubborne
and
stiffnecked
enemies
of
Christ
.
2.
there
is
a
double
meaning
in
the
phrase
(
let
them
be
blotted
out
of
the
booke
)
:
wherby
is
ment
,
not
that
they
that
were
written
indeed
should
be
scratched
out
,
but
they
that
were
so
written
in
their
owne
opinion
and
other
mens
,
might
indeed
be
declared
not
to
be
written
.
For
such
remaining
in
the
visible
church
,
and
hauing
an
externall
profession
of
faith
,
both
thinke
themselues
they
are
&
so
do
other
men
take
them
so
,
when
to
say
truely
it
is
nothing
so
.
And
so
doth
S.
Austin
vnderstand
those
wordes
in
his
enarration
of
this
psalme
.
tom.
8.
pag.
509
&c.
saying
,
brethren
wee
must
not
so
take
this
,
as
if
God
wrote
any
man
into
his
booke
,
and
scratched
him
out
againe
:
if
a
man
said
,
that
that
I
haue
written
,
I
haue
written
,
of
the
title
wherein
it
was
written
the
king
of
the
Iewes
,
shall
God
put
any
into
his
booke
&
take
him
out
againe
?
And
a
little
after
:
this
was
said
according
to
their
hope
,
because
they
thought
they
were
written
in
it
:
what
is
let
them
be
blotted
out
?
this
:
let
it
appeare
vnto
themselues
that
they
are
not
there
.
For
the
verse
that
followes
expounds
that
,
and
let
them
not
be
written
with
the
iust
:
for
this
I
saide
let
them
be
blotted
out
,
according
to
their
owne
hope
,
but
according
to
thy
iustice
what
say
I
?
let
them
not
bee
written
in
:
thus
much
for
S.
Austin
.
3
Yet
further
they
alleadge
.
Apoc.
3.5
.
He
that
ouercomes
shal
be
cloathed
in
white
garments
,
&
I
will
neuer
put
out
his
name
out
of
the
booke
of
life
:
therefore
God
doth
put
them
out
that
doe
not
ouercome
,
but
suffer
themselues
to
bee
ouercome
of
the
deuill
and
other
spiritual
enemies
,
and
sinne
against
God
.
To
this
I
say
.
1.
the
consequence
is
doubtfull
.
For
if
they
meane
,
that
god
wil
shew
that
they
that
do
not
ouercome
are
not
written
in
the
booke
of
life
,
we
graunt
it
,
but
if
they
vnderstand
it
thus
,
that
God
will
ranch
them
out
that
are
once
written
,
it
is
false
:
for
they
that
do
not
overcome
,
but
suffer
themselues
to
be
overcome
of
the
deuill
and
sinne
against
God
,
they
are
neuer
written
,
as
the
Lord
speaketh
Ezech.
13.9
.
They
shall
not
be
in
the
count
of
my
people
,
and
shall
not
be
written
in
the
catalogue
of
the
house
of
Jsrael
,
neither
shall
they
come
into
the
house
of
Israel
:
that
is
,
neither
shall
be
,
in
the
booke
of
life
,
nor
shall
obtaine
the
deliuerance
,
but
remaine
estraunged
from
the
church
,
and
the
visible
signes
of
the
same
,
and
God
and
all
.
2.
Here
is
an
elench
of
similitude
;
for
he
that
over
commeth
,
&
he
that
doth
not
overcome
are
not
like
in
that
whereon
this
consequence
doth
depend
.
For
both
are
not
written
in
the
booke
of
life
:
which
if
both
were
,
it
would
follow
of
the
contrary
sense
,
he
that
overcomes
shall
not
be
blotted
,
ergo
he
that
doth
not
,
shall
.
Obiect
.
2.
They
that
may
be
anathema
from
Christ
,
the
same
may
be
reprobates
:
that
may
the
elect
be
.
ergo
.
Paule
wisheth
Rom.
9.3
.
for
his
brethren
the
Iewes
.
Ans.
1.
The
assumption
is
false
.
2.
the
place
of
Paule
doth
not
proue
it
,
for
he
doth
not
say
he
can
be
,
but
wisheth
he
might
:
that
is
,
by
an
earnest
and
enflamed
zeale
desires
his
owne
destruction
,
that
he
might
(
though
it
were
with
his
owne
losse
)
aduance
the
glorie
and
kingdome
of
God
in
preseruing
of
Israel
.
Yea
but
he
wisheth
he
were
,
and
therefore
might
be
.
He
doth
it
not
simplie
but
with
condition
,
as
if
he
had
said
,
I
wish
my selfe
alone
were
rather
depriued
of
that
euerlasting
felicitie
which
I
shall
haue
with
Christ
,
if
it
were
possible
,
then
that
so
many
of
my
brethren
the
Israelites
should
be
shutt
from
grace
,
and
so
the
name
of
Christ
and
the
glorie
of
God
should
be
called
into
question
:
for
this
is
a
true
testimonie
of
true
loue
indeed
when
a
man
makes
no
account
of
his
owne
saluation
,
in
respect
of
Christs
honor
and
glorie
and
the
saluation
of
other
men
.
Obiect.
3.
1.
Cor.
9.29
.
J
beat
downe
my
bodie
(
saith
Paule
)
and
keepe
it
in
subiection
,
least
by
anie
meanes
,
when
J
haue
preached
vnto
other
I
should
be
a
reprobate
my selfe
.
Ergo.
the
elect
may
be
reprobates
.
Ans.
1.
The
authoritie
is
nothing
to
the
purpose
:
for
he
saith
not
he
can
be
a
reprobate
.
2.
there
is
an
homonymie
in
the
word
(
reprobate
)
for
in
the
question
it
signifies
such
an
one
as
is
passed
ouer
by
God
,
and
is
opposed
to
one
that
is
elected
vnto
saluation
,
but
in
Pauls
speech
it
standes
for
him
,
as
by
experience
is
prooued
not
to
be
the
man
he
should
be
,
especially
he
himselfe
setting
downe
the
rule
of
holy
life
vnto
other
,
that
is
,
obserues
not
that
himselfe
that
he
prescribes
other
:
and
therefore
as
a
badde
teacher
is
vnworthie
to
bee
made
of
,
but
is
such
as
very
worthily
deserues
to
be
reiected
of
all
men
.
And
so
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reprobate
,
is
contrary
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
approoued
,
that
doth
doe
that
himselfe
that
he
teacheth
other
.
So
Ier.
6.30
.
the
siluer
is
called
reprobate
,
that
is
not
so
good
as
it
should
bee
,
and
therefore
worthie
to
be
cast
away
.
And
the
earth
reprobate
.
Heb.
6.8
.
that
is
,
badde
&
not
worth
the
tilling
and
sowing
,
sith
it
brings
forth
nothing
but
thornes
and
thistles
.
The
meaning
then
is
this
,
I
prescribe
other
men
a
square
to
liue
after
,
therefore
I
labour
to
carry
my selfe
in
such
sort
,
that
my
dealings
shall
be
answerable
to
my
doctrine
,
and
that
I
may
not
seeme
to
neglect
that
my selfe
which
I
require
of
other
men
,
to
mine
owne
reproach
&
other
mens
offence
.
3.
Though
I
should
grant
that
the
Apostle
speaketh
of
reprobation
to
eternal
death
,
yet
he
sheweth
not
here
what
is
done
,
but
what
is
not
done
concerning
himselfe
,
as
he
saieth
,
2.
Cor.
13.6
.
but
I
hope
ye
shall
knowe
that
we
are
not
reprobates
.
and
Rom.
8.28
.
he
speakes
more
plainely
.
Therefore
the
consequence
is
too
weake
.
Paul
laboured
that
he
should
not
be
a
reprobate
,
therefore
he
might
be
one
.
For
this
care
of
his
doth
not
fight
against
the
certentie
of
election
,
but
rather
is
thereby
confirmed
.
For
as
God
would
haue
perseuerance
to
be
stable
,
so
would
he
haue
it
cherished
and
confirmed
by
this
godly
care
and
indeauour
,
2.
Pet.
1.10
.
Labour
to
make
your
election
sure
.
Obiect
.
4.
Iudas
Iscariot
became
a
reprobate
:
but
Iudas
Iscariot
was
an
elect
:
ergo
:
the
proof
of
the
assumption
is
this
,
Haue
not
I
chosen
you
twelue
?
Ans.
In
the
assumption
and
the
proofe
thereof
[
Elect
]
signifieth
admitted
to
the
office
of
an
Apostle
,
but
in
the
conclusion
,
one
that
is
ordained
to
eternall
life
.
All
this
hath
bin
but
the
defence
of
the
10.
axiome
,
now
followes
the
eleuenth
.
II.
Axiome
.
The
elect
cannot
loose
the
faith
and
righteousnes
that
they
haue
receiued
of
God
.
Against
which
Bellarmine
,
tom.
3.
lib.
3.
de
iustificatione
,
cap.
14.
brings
ten
testimonies
,
2.
examples
out
of
the
Scripture
,
3.
a
definitiue
sentence
of
the
Church
,
4.
a
reason
.
1.
Testimonie
,
Ezech.
18.26
.
When
the
iust
man
shall
turne
away
from
his
iustice
,
and
worke
iniquitie
,
he
shall
die
therein
.
A
very
cleare
case
.
How
I
pray
you
is
a
righteous
man
turned
from
his
righteousnes
,
if
he
be
iustified
by
faith
alone
,
and
faith
once
receiued
cannot
be
lost
?
Bellarmines
syllogisme
I
reciact
into
this
forme
:
if
faith
by
which
alone
the
elect
are
iustified
,
once
had
,
may
not
be
lost
,
then
a
righteous
man
doth
not
turne
himselfe
from
his
righteousnes
:
but
the
Prophet
saith
,
he
doth
:
ergo
.
Ans.
1.
The
argument
is
ambiguous
.
For
in
the
proposition
,
the
word
righteous
,
signifies
him
that
is
truly
righteous
,
that
is
,
freely
iustified
before
God
for
Christs
sake
:
and
righteousnes
stands
for
that
blessing
of
free
remission
of
sinnes
,
obtained
at
the
hands
of
God
for
Christs
sake
.
But
in
the
assumption
and
place
out
of
the
Prophet
,
the
first
signifies
him
that
is
iust
onely
in
his
owne
opinion
,
as
hypocrites
,
and
those
that
beleeue
for
a
time
,
and
afterward
slide
backe
.
For
he
that
is
righteous
indeede
,
is
like
a
tree
planted
by
the
riuers
of
waters
,
whose
leaues
shall
neuer
fall
away
.
Psal.
1.3
.
he
shall
he
had
in
euerlasting
remembrance
,
Psal.
1.12.6
.
his
righteousnesse
remaineth
for
euer
,
v.
3.
and
he
shall
not
die
.
But
of
him
that
is
such
but
in
shew
,
thus
the
Lord
speaketh
in
Ezekiel
,
his
righteousnesse
which
he
hath
done
shall
not
be
remembred
:
againe
,
he
shall
die
.
Therefore
he
speaketh
of
such
who
in
their
owne
conceit
and
other
mens
are
iust
.
Of
whome
Christ
saith
,
I
came
not
to
call
the
iust
but
sinners
to
repentance
:
and
not
of
them
that
are
such
indeede
.
Againe
,
iustice
in
the
assumption
and
the
Prophets
wordes
,
is
not
free
remission
of
sinnes
,
but
works
in
shew
righteous
,
such
as
hypocrites
doe
.
2
Though
I
should
graunt
that
there
is
meant
true
righteous
and
righteousnes
,
yet
he
could
hence
conclude
nothing
.
For
Conditionals
put
nothing
,
as
the
Logicians
say
.
Test
.
2.
Luk.
8.13
.
out
of
this
place
he
reasoneth
thus
:
They
that
receiue
the
seede
of
the
word
of
God
with
ioy
,
and
beleeue
,
but
doe
not
continue
,
may
loose
faith
:
but
so
doe
the
elect
:
ergo
.
Ans.
1.
The
argument
here
againe
is
doubtfull
.
For
in
the
proposition
the
word
[
beleeue
]
signifies
no
more
then
to
consent
,
but
in
the
assumption
to
be
certenly
and
vndoubtedly
perswaded
of
Gods
mercie
toward
him
,
and
the
remission
of
his
sinnes
.
2.
The
second
part
of
the
assumption
is
falfe
,
for
the
elect
continue
for
euer
.
3
The
place
alleadged
doth
not
prooue
the
assumption
,
which
speaketh
of
the
elect
,
whereas
Christs
words
are
of
hypocrites
onely
,
and
therefore
of
reprobates
:
who
beleeue
for
a
time
,
and
in
tentation
fall
away
,
but
the
elect
keepe
the
word
they
haue
heard
in
a
good
and
vpright
heart
,
and
bring
forth
fruit
by
long
continuance
.
4.
They
falsifie
the
text
,
which
hath
these
wordes
,
beleeue
[
for
a
time
,
]
which
they
leaue
out
.
Obiect
.
To
prooue
that
Christ
there
speaketh
of
the
elect
,
they
goe
this
way
to
worke
:
They
that
receiue
the
seede
of
the
word
with
ioy
,
and
beleeue
,
are
elect
:
these
doe
so
:
ergo
.
Ans.
1.
There
is
an
homonymie
in
the
word
[
beleeue
,
]
which
doth
not
meane
in
this
place
to
be
certenly
perswaded
by
the
holy
Ghost
of
Gods
mercie
and
the
obtaining
pardon
for
sinnes
,
but
to
giue
bare
assent
,
and
historically
to
receiue
the
Gospel
as
true
.
2
Though
that
were
as
it
should
be
,
the
proposition
is
faultie
,
for
making
that
a
true
proprietie
of
elect
(
which
is
peculiar
to
other
as
well
as
to
them
)
to
receiue
the
word
with
ioy
and
yeelde
historicall
assent
thereunto
.
For
,
Heb.
6.4
,
5.
it
is
attributed
to
some
reprobates
,
that
they
were
inlightened
,
and
had
receiued
that
he
●●enly
gift
,
and
were
made
partakers
of
the
holy
Ghost
,
and
had
tasted
the
good
word
of
God
,
and
the
vertues
of
the
world
to
come
.
and
2.
Pet.
2.20
.
that
they
had
flien
the
corruptions
of
the
world
thorough
the
knowledge
of
the
Lord
and
Sauiour
Iesus
Christ
,
and
that
they
that
had
knowne
the
way
of
righteousnes
.
3
Againe
in
the
assumption
Christs
words
are
depraued
in
quoting
,
quite
gelding
out
the
wordes
[
for
a
time
,
]
whereby
it
is
very
manifest
that
he
spake
not
of
sauing
but
of
historicall
faith
.
Test
.
3.
If
some
of
the
elect
are
taken
from
Christ
,
then
they
may
loose
their
righteousnes
and
faith
:
but
they
may
,
Ioh.
15.2
.
euery
branch
that
beareth
not
fruit
in
me
shall
he
take
away
:
ergo
.
Ans.
1
The
assumption
is
false
.
2.
the
place
doth
not
prooue
it
.
Obiect
.
All
the
branches
that
doe
not
bring
forth
fruit
shall
be
taken
from
Christ
:
but
some
elect
are
branches
bearing
no
fruit
:
ergo
.
Ans
.
There
is
a
fallacie
in
the
word
[
branch
]
by
which
name
all
such
are
called
,
as
are
externally
called
to
Christ
and
make
,
profession
.
But
they
are
not
branches
.
For
the
Lord
makes
an
expresse
difference
of
branches
.
Some
fruitfull
and
other
not
.
Of
these
he
saith
they
are
cast
forth
of
the
vineyard
,
wither
,
are
gathered
together
,
cast
into
the
fire
and
burnt
.
Such
are
meant
in
the
proposition
.
2.
The
assumption
is
false
,
because
all
the
elect
are
fruitfull
branches
,
which
the
father
doth
daily
purge
more
and
more
to
bring
forth
more
fruit
,
so
farre
are
they
from
beeing
plucked
vp
.
Obiect
.
They
prooue
the
assumption
thus
.
They
that
are
regenerate
in
Christ
aliue
,
are
elect
:
but
vnfruitfull
branches
were
regenerate
in
Christ
aliue
:
ergo
vnfruitfull
branches
were
elect
.
Bellarmines
proofe
is
this
.
Because
it
cannot
be
a
branch
,
that
did
not
sometime
liue
in
the
vine
.
For
branches
are
not
grafted
in
from
any
other
where
,
but
spring
out
of
the
vine
,
and
spring
out
aliue
and
not
dead
.
So
then
are
the
faithfull
regenerate
in
Christ
,
and
when
they
are
borne
anew
they
are
not
dead
but
aliue
:
and
yet
if
after
their
regeneration
they
will
bring
forth
no
fruit
of
good
workes
,
they
wither
,
are
cut
away
,
and
die
.
Ans.
There
are
many
faults
in
this
probation
.
1.
False
application
of
the
similitude
that
Christ
vseth
.
For
Christ
doth
not
compare
those
that
are
called
vnto
him
vnto
branches
,
because
they
are
not
grifted
in
from
otherwhere
,
but
are
borne
aliue
out
of
him
.
For
all
his
branches
are
grifted
in
;
for
they
spring
out
of
Adams
stocke
,
but
by
grace
are
set
into
Christ
.
2.
It
is
falsely
supposed
that
all
branches
are
borne
againe
and
liue
in
Christ
:
for
none
but
the
fruitfull
doe
so
.
3.
It
is
more
false
that
the
regenerate
will
not
,
or
refuse
to
bring
forth
the
fruit
of
good
workes
.
4.
But
most
of
all
false
that
the
regenerate
doe
wither
,
are
cut
off
,
and
die
.
Obiect
.
They
vige
againe
that
the
Lord
doth
not
onely
say
that
the
branch
that
doth
wither
shall
be
separated
from
the
vine
,
but
moreouer
they
shall
gather
it
,
cast
it
into
the
fire
,
and
it
shall
burne
.
And
therefore
he
that
hath
once
bin
a
branch
in
the
vine
,
that
is
,
a
member
in
the
bodie
of
Christ
by
a
liuely
faith
,
may
be
cast
into
the
fire
and
their
burne
for
euer
.
Ans.
To
which
I
say
,
1.
it
followes
not
;
for
the
entecedent
speakes
of
an
vnfruitfull
branch
,
the
consequent
of
a
fruitfull
;
that
shall
indeede
be
cast
into
the
fire
,
so
shall
not
this
.
2.
A
branch
in
the
vine
is
defined
to
be
a
member
in
the
bodie
of
Christ
by
a
liuely
faith
,
which
definition
is
not
large
ynough
,
containing
onely
one
kinde
,
namely
the
fruitfull
onely
:
but
generally
all
such
are
called
braunches
that
are
externally
called
to
Christ
by
the
preaching
,
ioyned
to
the
visible
Church
,
and
professing
faith
in
Christ
:
whome
the
Lord
himselfe
doth
distinguish
into
fruitfull
and
vnfruitfull
.
And
so
may
dead
members
also
be
ingrafted
into
the
visible
Church
.
Test
.
4.
Matth.
24.12
.
And
because
iniquitie
shall
abound
the
charitie
of
many
shall
waxe
cold
:
but
he
that
indureth
vnto
the
ende
shall
be
saued
:
whence
he
reasoneth
thus
.
If
some
of
the
elect
doe
not
perseuere
vnto
the
ende
,
then
the
elect
may
loose
their
faith
:
but
some
doe
not
:
ergo
.
Ans.
1.
The
assumption
is
false
.
For
all
the
elect
doe
perseuere
as
the
Lord
doth
promise
,
Ier.
32.40
.
I
will
put
my
feare
into
their
hearts
,
that
they
may
not
depart
away
from
me
.
and
Ioh.
6.37
.
whatsoeuer
my
father
giueth
me
,
shall
come
vnto
me
,
and
him
that
comes
vnto
me
,
I
will
not
cast
out
.
2
They
alleadge
Christs
testimonie
falsely
.
For
whereas
the
assumption
saith
,
that
some
of
the
elect
doe
not
persist
vnto
the
ende
,
Christ
saith
not
so
,
but
to
those
that
do
,
he
promiseth
life
.
Obiect
.
If
he
that
doth
perseuere
shall
be
saued
:
then
some
doe
not
:
but
the
first
is
true
:
ergo
.
Ans.
I
graunt
all
,
if
the
consequent
be
rightly
vnderstood
:
some
,
that
is
,
such
as
are
not
elect
,
hypocrites
and
reprobates
doe
not
persist
:
but
all
the
elect
doe
.
Obiect
.
If
many
mens
charitie
shall
waxe
cold
,
and
quite
and
cleane
die
,
then
they
doe
not
perseuere
:
but
it
shall
:
ergo
.
Ans.
1.
The
assumption
is
starke
false
.
2.
Christs
speech
doth
not
prooue
it
,
because
he
speakes
not
of
the
elect
,
who
shal
perseuere
to
the
end
.
For
howbeit
in
the
elect
by
reason
of
many
mens
ingratitude
,
treacherie
,
and
villanie
,
liberalitie
sometime
is
much
abated
,
yet
it
shall
neuer
finally
be
put
out
.
Test
.
5.
If
the
elect
may
become
reprobates
,
they
may
loose
their
faith
:
but
Paul
saies
they
may
,
1.
Cor.
9.29
.
I
doe
chasten
my
bodie
,
and
bring
it
into
bondage
,
least
when
I
haue
preached
to
other
,
my selfe
be
a
reprobate
.
Ans.
1.
The
assumption
is
false
.
2.
The
proofe
is
nothing
to
the
purpose
.
See
the
explication
of
the
third
Axiome
.
Test
.
6.
They
that
can
be
made
voide
from
Christ
and
fall
from
grace
,
the
same
may
also
loose
their
faith
:
but
that
may
the
elect
doe
:
witnes
Pauls
owne
mouth
,
Gal.
5.4
.
You
that
are
iustified
by
the
law
are
made
voide
from
Christ
,
and
falne
from
grace
:
ergo
.
Ans.
1.
There
is
ambiguitie
in
the
phrase
[
to
be
abolished
from
Christ
,
and
to
fall
from
grace
.
]
For
in
the
syllogisme
they
signifie
to
be
separated
from
that
coniunction
with
Christ
,
which
in
truth
they
had
,
and
to
fall
from
grace
wherein
a
man
truly
was
.
But
in
Paul
they
signifie
that
Christ
is
made
vnprofitable
vnto
them
,
to
be
excluded
from
Christs
communion
,
fall
from
grace
,
is
to
fall
from
the
Gospel
,
which
they
had
before
time
receiued
(
for
grace
here
is
the
doctrine
of
the
Gospel
,
set
against
the
law
)
to
haue
refused
the
grace
offered
in
the
Gospel
.
2.
The
assumption
is
false
.
3
Paul
speakes
of
the
reprobate
,
not
of
the
elect
.
Obiect
.
Yes
of
the
elect
:
for
they
that
are
truly
in
Christ
and
in
grace
,
are
elect
:
these
were
such
:
ergo
.
for
they
fell
from
it
:
therefore
they
had
bin
truly
in
it
.
Ans.
1.
The
assumption
is
false
againe
.
2
The
proofe
that
is
brought
doth
not
prooue
it
:
because
it
is
borrowed
out
of
Pauls
testimonie
not
rightly
translated
.
For
Ierome
doth
flatly
reprooue
the
vulgar
translation
,
turning
it
,
you
haue
ceased
from
the
worke
of
Christ
,
not
so
well
,
but
yet
so
,
as
that
hereby
we
may
perceiue
he
is
not
the
author
of
the
common
translation
:
2.
because
of
the
amphibolie
or
doubtfull
taking
of
the
phrase
,
as
I
saide
euen
now
.
Obiect
.
But
they
fell
from
it
:
therefore
they
were
in
it
.
Ans.
They
are
said
to
fall
from
it
,
because
they
had
entered
into
the
way
to
get
it
,
which
the
reprobate
may
doe
,
seeing
there
are
some
degrees
to
true
saith
.
Test.
7.8.9
.
They
that
make
ship
wracke
of
faith
,
revolt
from
faith
,
erre
from
the
faith
,
may
loose
faith
:
the
Elect
make
shipwracke
of
faith
,
1.
Tim.
1.19
.
reuolt
from
the
faith
,
1.
Tim.
4.1
.
erre
from
the
faith
,
1.
Tim.
6.10
.
therefore
the
elect
may
loose
their
faith
.
Ans.
There
is
an
homonymie
in
the
word
[
faith
,
]
for
in
the
first
part
of
the
proposition
it
signifies
the
true
and
wholesome
doctrine
of
God
:
but
in
the
second
,
the
certen
persuasion
of
Gods
election
and
mercie
.
2.
The
assumption
is
false
.
3.
The
places
doe
not
prooue
it
:
for
they
speake
not
of
the
elect
,
nor
yet
of
this
perswasion
of
the
heart
of
Gods
mercie
:
but
by
a
metonymie
,
wholesome
doctrine
.
Test
.
10.
They
that
fall
may
loose
faith
:
the
elect
may
fall
,
Hebr.
6.4
,
5
,
6.
It
can
not
be
that
they
that
once
haue
bin
inlightened
,
and
haue
tasted
of
that
heauenly
gift
,
and
haue
bin
partakers
of
the
holy
spirit
,
and
haue
tasted
the
good
word
of
God
and
the
vertues
of
the
world
to
come
,
if
they
fall
,
should
be
renewed
againe
to
repentance
.
ergo
Ans.
1.
The
proposition
is
false
:
for
they
that
fal
,
neuer
had
that
sauing
faith
:
therefore
can
not
loose
it
.
2
So
is
the
assumption
:
for
it
is
impossible
the
elect
should
fall
,
that
is
,
finallie
fall
for
euer
from
the
Gospel
.
3.
The
testimonie
alleadged
will
not
prooue
it
,
the
question
beeing
of
the
Elect
and
this
beeing
spoken
of
Apostates
and
temporarie
men
:
and
therfore
of
the
reprobate
.
Obiect
.
But
here
they
take
exception
that
Paule
speaketh
of
the
elect
.
They
that
are
truely
iustified
,
enlightened
,
haue
tasted
the
heauenvly
gift
and
are
partakers
of
the
holy
ghost
,
are
elect
:
but
these
of
whome
Paule
speakes
are
such
:
ergo
Ans.
The
argument
consistes
of
very
diuers
and
differing
points
.
For
to
be
truely
iustified
is
the
propertie
of
the
elect
,
and
therefore
as
many
as
are
truely
iustified
are
elect
,
as
that
golden
chaine
of
our
saluation
doth
shew
,
Ro.
8.30
.
those
whome
he
hath
predestinated
,
he
hath
alsocalled
:
(
namely
according
to
the
purpose
of
eternal
predestination
,
)
and
whome
he
hath
called
those
he
hath
iustified
,
and
whome
he
hath
iustified
,
he
hath
also
glorified
.
Now
the
other
arguments
,
are
either
ambiguous
or
obscure
.
For
to
be
enlightened
in
this
place
signifies
either
to
know
the
doctrine
of
the
gospell
,
or
els
it
signifies
by
a
metonymie
to
be
baptized
,
as
the
Syrian
interpreter
doth
expound
it
:
because
of
the
effect
of
the
baptisme
of
persons
of
age
that
were
catechized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
to
enlighten
is
taken
for
to
baptize
:
and
enlightening
baptisme
,
and
the
set
day
for
baptisme
of
the
catachumeni
:
lights
of
the
auncient
greeke
diuines
,
as
appeares
by
Iustine
Martyrs
second
apologie
for
the
christians
to
Mar.
Antonius
the
Emperour
.
To
tast
the
heauenlie
gift
signifies
to
haue
some
tast
of
the
life
to
come
.
To
be
made
partaker
of
the
holie
ghost
is
here
to
haue
light
and
vnderstanding
of
the
doctrine
of
the
gospel
,
and
receaue
some
ioye
thereby
,
which
the
spirit
doth
communicate
in
a
generall
kinde
of
manner
.
2.
These
things
be
common
to
the
elect
&
reprobate
:
and
so
hauing
distinguished
&
laid
open
the
arguments
,
it
is
an
easie
matter
to
answer
the
premises
seuerally
.
The
proposition
is
partly
true
and
partly
false
.
This
is
true
,
they
that
are
truely
iustified
are
elect
:
but
all
the
rest
is
false
,
they
that
are
enlightened
and
are
elect
:
for
both
sorts
haue
these
alike
,
but
the
elect
rest
not
here
but
proceed
further
:
so
likewise
is
the
assumption
in
part
true
and
in
part
false
:
it
is
true
,
that
these
of
whome
the
Apostle
speaketh
are
enlightened
&
the
rest
,
but
false
that
they
are
truely
iustified
:
for
no
syllable
here
soundes
to
that
.
3.
Bellarmine
doth
wrong
here
to
Paules
wordes
saying
impossible
,
is
as
much
as
most
hard
&
rare
,
which
is
farre
from
the
signification
of
that
word
.
Obiect
.
They
for
whome
Christ
was
crucified
,
are
elect
,
but
Christ
was
crucified
for
these
:
ergo
.
because
Paule
saies
,
they
crucifie
againe
to
themselues
the
sonne
of
God
.
Ans.
The
assumption
is
false
.
Againe
there
is
a
double
amphibolie
in
this
:
one
from
the
fallacie
of
composition
and
diuision
.
For
in
that
assumption
that
word
(
againe
)
is
not
to
be
construed
with
that
(
to
themselues
)
but
with
the
verb
(
crucifie
)
being
in
the
greeke
(
recrucifying
,
)
the
second
is
of
the
phrase
,
crucifie
againe
to
themselues
;
wherein
is
not
ment
that
Christ
was
crucified
for
the
apostates
,
as
to
redeeme
them
,
as
it
is
impiouslie
expounded
in
the
conclusion
,
but
that
the
backsliders
,
contemne
,
make
a
mock
,
and
(
as
it
is
presently
found
in
the
text
for
illustration
sake
)
cause
to
bee
reproached
.
So
saith
Paule
,
Gal.
6.14
.
that
the
world
was
crucified
to
him
and
he
to
the
world
,
that
is
,
as
he
was
despised
of
the
world
,
so
he
againe
despised
the
world
:
as
the
Iewes
cared
not
for
Christ
whome
they
crucified
.
Obiect
.
2.
They
argue
:
the
words
are
plaine
,
they
crucifie
again
,
therefore
Christ
was
once
before
truely
crucified
for
them
.
Ans.
1.
It
followes
not
,
2.
rather
the
flatt
contrarie
,
that
Christ
did
not
die
for
them
.
For
they
are
said
to
crucifie
Christ
to
themselues
,
who
of
a
malicious
hate
make
a
mocke
of
Christ
crucified
,
which
the
wicked
Iewes
did
once
before
;
&
the
apostates
do
again
.
If
Christ
had
beene
once
alreadie
crucifie
him
to
themselues
,
that
is
,
make
light
account
of
him
,
but
loue
&
honor
him
very
much
.
Testimonie
11.
They
that
sinne
willingly
after
they
haue
receaued
the
knowledge
of
the
trueth
,
loose
faith
:
the
elect
do
so
.
Heb.
10.26
.
To
vs
that
sinne
willingly
after
we
haue
receaued
the
knowledge
of
the
trueth
,
there
is
no
sacrifice
left
for
sinne
,
but
a
fearefull
expectation
of
iudgement
&c.
Ergo.
Ans.
1.
The
argument
is
ambiguous
,
to
sinne
willingly
after
knowledge
,
may
bee
taken
two
waies
,
either
to
commit
same
particular
sinne
,
as
theft
,
adultery
,
manslaughter
&c
,
with
knowledge
and
yet
of
infirmitie
,
or
vtterlie
to
reuoit
from
Christ
and
his
gospell
,
with
a
hie
hand
,
of
malicious
wickednes
.
2.
Which
way
soeuer
you
take
it
the
proposition
is
false
:
First
of
them
that
commit
particular
sinnes
,
or
els
wo
be
to
Dauid
and
Peter
:
nay
euery
man
liuing
were
in
hazard
of
eternall
death
.
2.
of
such
as
shew
by
open
apostasie
that
they
haue
no
part
in
Christ
,
because
they
neuer
had
that
sauing
faith
:
and
therefore
could
not
loose
it
.
3.
If
the
assumption
bee
vnderstood
of
sinne
committed
with
knowledge
,
and
consent
of
will
but
yet
of
infirmitie
by
the
elect
,
then
it
is
true
;
but
neither
the
proposition
nor
Paules
words
speake
of
that
.
But
if
it
meanes
of
generall
backsliding
,
it
is
most
false
:
neither
doth
Paule
prooue
that
,
speaking
of
none
but
apostates
,
that
leaue
the
Lords
assemblie
as
it
is
ver.
25
,
that
is
vtterlie
forsake
the
church
,
as
Arius
,
Iulian
the
apostate
and
other
did
.
Obiect
.
To
prooue
that
he
speakes
of
the
elect
they
saye
,
they
that
haue
receaued
the
knowledge
of
the
trueth
are
elect
:
but
so
did
these
.
Ergo.
Ans.
The
proposition
is
not
generally
true
;
for
onely
some
that
haue
receaued
that
knowledge
are
elect
:
other
haue
it
for
a
witnes
against
themselues
:
therefore
the
conclusion
is
false
.
Testimonie
12.
They
that
after
the
acknowledgement
of
the
way
of
righteousnes
go
back
from
the
holy
commaundement
deliuered
vnto
them
,
returne
againe
to
their
vomit
,
after
cleansing
of
their
stomacks
by
vomiting
,
and
beeing
come
out
of
the
mire
and
thorowly
wrenched
,
returne
to
wallow
in
the
same
againe
,
loose
their
faith
:
but
the
elect
doe
so
.
1.
Pet.
2.21
.
Ans.
1.
The
proposition
is
false
:
for
such
men
neuer
had
sauing
faith
,
&
ergo
could
not
loose
it
.
2.
Peters
words
doth
not
proue
it
,
for
he
speaks
of
hypocrits
and
temporarie
men
,
and
therefore
of
the
reprobate
;
that
suffer
themselues
to
be
seduced
by
false
prophets
,
and
returne
to
their
old
byas
.
Obiect
.
Nay
but
euen
of
the
elect
:
for
they
that
had
truely
left
those
that
are
in
errors
,
&
the
corruptions
of
the
world
by
the
knowledg
of
our
Lord
and
Sauiour
Iesus
Christ
,
are
elect
and
of
those
doth
Peter
speake
.
To
this
I
say
in
the
proposition
there
is
a
false
propertie
appropriated
to
the
elect
,
which
the
reprobate
haue
aswell
as
they
:
some
of
whome
haue
wel
left
hereticks
,
&
heathenish
idolaters
,
&
mended
their
outward
manners
in
good
sort
.
Obiect
.
Yea
but
they
were
once
freed
and
at
libertie
.
Ans.
I
graunt
all
,
free
from
their
former
heresies
and
euill
conditions
for
a
time
,
but
whosoeuer
do
so
,
are
not
presently
elect
.
Obiect
.
They
to
whome
true
faith
is
ascribed
,
are
elect
.
Peter
ascribed
true
faith
to
them
,
namely
knowledge
of
Christ
and
the
way
of
righteousnes
,
and
his
holy
commandement
.
Ergo.
Ans.
1.
The
assumption
is
false
.
2.
there
is
an
vnsounde
definition
in
the
assumption
:
For
true
and
sauing
faith
is
not
the
bare
knowledge
of
Christ
,
for
the
deuil
exceeds
euen
men
in
this
point
.
Ergo.
Thus
farre
we
haue
answered
those
places
of
scripture
that
Bellarmine
doth
bring
:
now
followes
his
8.
examples
.
Argu.
2.
Bellarmines
second
argument
is
examples
of
such
as
by
the
witnes
of
the
holy
ghost
,
haue
lost
faith
and
charitie
:
and
to
begin
somewhat
hie
.
First
the
euill
angells
,
who
as
the
scripture
recordeth
,
sinned
,
and
of
angels
deserued
to
be
made
deuils
:
they
before
there
sinning
were
iust
,
as
some
of
the
fathers
haue
collected
out
of
Esay
.
cap.
14.
and
Ezech.
cap.
28.
Ans.
1.
Here
are
to
many
interrogatories
,
for
the
iustifying
faith
which
cannot
bee
lost
is
one
question
,
and
the
loue
of
God
either
as
a
creator
,
or
as
a
redeemer
is
another
.
The
loue
of
God
as
a
creator
may
be
lost
,
as
the
euil
angels
haue
lost
it
,
but
the
loue
of
God
as
a
redeemer
cannot
,
being
a
necessary
and
inseparable
effect
of
iustifying
faith
.
2.
The
example
of
the
euill
angels
is
beside
the
matter
:
for
the
question
is
whether
men
elected
may
loose
their
iustifying
faith
,
but
euill
angells
are
neither
men
nor
elect
:
nether
euer
had
they
or
could
haue
iustifying
faith
,
seing
the
promise
was
not
made
to
them
to
giue
them
righteousnes
by
Christ
,
nor
yet
are
iustified
for
or
by
him
.
Obiect
.
But
yet
they
were
iust
before
they
fell
,
as
some
haue
gathered
out
of
those
places
,
and
therefore
lost
that
righteousnes
by
sinne
.
Ans.
1.
They
seeke
to
enueigle
vs
with
an
homonymie
in
the
word
iustice
:
for
the
aniecedent
talks
of
inherent
righteousnes
,
and
that
qualitie
that
they
had
at
their
first
creation
,
the
consequent
not
of
inherent
righteousnes
,
but
such
as
is
imputed
for
Christ
.
2.
we
graunt
the
assumption
,
but
they
offend
with
their
double
diligence
,
in
prouing
that
which
no
man
doth
denie
.
3.
the
places
alleadged
will
not
proue
it
.
For
whereas
Esay
cap.
14.12
.
saith
how
didst
thou
fall
from
heauen
o
Lucifer
,
thou
sonne
of
the
morning
.
The
Prophet
doth
not
speake
of
Satan
,
but
of
the
king
of
Babel
,
whome
he
calleth
by
those
names
by
a
metaphor
,
for
his
magnificence
and
glorie
,
wherein
he
exceeded
other
kings
:
he
saieth
he
fell
from
heauen
,
to
note
his
fall
from
that
heauenly
light
and
dignitie
of
his
:
and
ergo
they
that
expound
this
place
of
Satan
,
are
faire
wide
of
the
Prophets
meaning
:
but
that
passes
for
absurditie
,
to
think
that
Lucifer
is
the
king
of
the
deuills
,
and
that
the
prophet
should
so
terme
him
.
The
place
in
Ezechiel
is
cap.
28.13
.
&c.
Thou
hast
him
in
Eden
,
the
garden
of
God
,
&c.
the
text
is
cleare
,
he
speaks
of
the
kinge
of
Tyre
and
not
of
Satan
.
Exam.
2.
Our
first
parents
,
made
after
the
image
and
similitude
of
God
,
were
adorned
with
faith
and
grace
,
euen
in
the
iudgement
of
our
aduersaries
,
and
yet
they
cannot
denie
but
that
they
fel
most
grieuously
.
If
&c.
Ans.
1.
Here
is
an
homonymie
in
the
word
faith
,
in
the
proposition
.
notwithstanding
for
that
persuasion
of
remission
of
sinnes
for
Christs
sake
,
which
our
first
parents
before
there
fall
could
not
haue
:
so
in
the
consequent
.
2.
The
example
is
not
to
the
purpose
:
for
the
question
is
of
the
elect
,
that
haue
iustifying
faith
by
the
grace
of
regeneration
,
which
they
had
not
before
the
fall
being
still
in
the
estate
of
their
naturall
integritie
.
Exam.
3.
Saul
the
king
of
Israel
lost
iustifying
faith
:
but
he
was
elected
to
eternall
life
.
Ans.
The
premisses
are
both
false
;
he
neither
lost
that
heneuer
had
,
nor
was
an
elect
.
Obiect
.
To
prooue
the
maior
:
if
he
were
a
good
man
,
so
that
none
was
better
then
he
of
the
children
of
Israel
,
then
surely
he
had
iustifying
faith
,
but
he
was
.
1.
Sam.
9.2
.
Ans.
1.
These
is
an
homonymie
rising
of
the
hebrew
id●ome
,
where
the
word
Ton
,
signifies
,
good
,
and
proper
of
personage
as
here
,
as
Rab.
Dauid
Kimchi
expounds
it
,
and
the
hebrews
for
the
most
part
.
Whereupon
the
Targum
of
Jonathan
,
the
Chaldie
paraphrase
hath
(
goodlie
to
looke
vpon
:
)
ergo
the
word
here
is
referred
to
the
bodie
not
to
the
soule
.
2.
Though
it
did
signifie
here
goodnes
of
the
minde
,
yet
it
were
not
to
the
point
,
because
we
speake
of
the
iustice
of
the
gospell
,
imputed
to
vs
by
Christ
,
not
of
the
law
which
is
an
inherent
qualitie
.
Obiect
.
Against
the
minor
of
the
principall
sillogisme
he
was
elect
.
1.
Sam.
9.2
.
ergo
to
life
eternall
.
Ans.
The
translation
is
false
,
it
should
bee
he
was
yong
.
For
oachur
indeed
doth
signifie
elect
:
that
is
chosen
,
or
fit
for
any
thing
,
or
work
,
for
warre
,
&c.
more
then
an
old
man
as
Kimchi
saies
.
Obiect
.
They
vrge
1.
Sam.
10.24
.
See
you
whome
the
Lord
hath
chosen
:
ergo
elected
to
eternall
life
.
of
Saul
.
Aus
.
There
is
an
homonymie
in
Samuels
words
,
his
meaning
being
of
his
aduauncing
to
the
regall
dignitie
.
Exam.
4.
Dauid
lost
his
faith
,
but
he
was
an
elect
:
Ergo
,
some
elect
may
loose
their
faith
.
Ans.
The
proposition
is
false
:
for
which
they
proue
the
assumption
thus
:
they
that
commit
any
great
sinne
loose
euen
their
iustifying
faith
as
he
did
.
Psal.
6.
but
this
proposition
is
false
againe
.
For
Christ
is
stronger
then
that
the
deuill
is
able
to
take
any
sheep
of
his
out
of
his
hand
by
his
instruments
,
sinnes
,
tentations
,
persecutions
or
seducers
:
but
Christ
will
not
permit
Satan
to
carrie
any
of
the
elect
so
farre
as
to
be
quite
cast
from
his
estate
of
saluation
:
for
he
is
the
stronger
of
the
two
.
Ergo
:
Sathan
cannot
pluck
Christs
members
away
by
his
entisements
.
Besides
they
offend
with
their
ouerbusying
themselues
,
needleslie
proouing
the
assumption
which
no
body
denies
.
Obiect
.
Yea
but
if
the
elect
doe
not
loose
their
iustifying
faith
,
when
they
sinne
grieuously
,
they
may
sinne
freely
:
they
shal
be
saued
though
they
wallow
neuer
so
in
their
sinnes
,
al
which
is
very
absurd
to
thinke
:
ergo
.
Ans.
The
proposition
doth
not
follow
,
but
thus
rather
,
let
the
elect
that
haue
fallen
into
sinne
neuer
despaire
with
Cain
and
Saul
,
but
repent
,
and
turning
vnto
God
,
beleeue
that
their
sinnes
though
neuer
so
grieuous
,
are
pardoned
for
Christs
sake
,
&
comfort
themselues
with
this
,
that
there
is
no
condemnation
for
those
that
are
in
Christ
Iesus
.
2.
I
giue
an
instance
:
for
if
that
consequence
be
good
,
this
will
also
:
if
they
which
sinne
,
haue
an
aduocate
with
the
father
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
,
then
we
may
lawfully
sinne
,
and
wallow
therein
&c.
Exam.
5.
Salomon
lost
his
iustifying
faith
,
but
hee
was
elect
to
eternall
life
:
ergo
:
the
assumption
he
proues
by
two
places
,
and
a
reason
.
Ans.
But
1.
hee
takes
superfluous
paines
in
proouing
that
none
denies
.
2.
there
is
an
homonymie
in
his
reason
,
saying
he
was
the
sonne
of
a
holie
man
Dauid
,
therefore
according
to
Caluin
and
Peter
Martyrs
doctrine
himselfe
was
holie
.
For
one
is
called
holie
,
either
for
inherent
righteousnes
,
as
our
first
parents
were
before
the
fall
,
or
for
the
imputation
of
Christs
holines
and
beginning
of
inherent
holines
,
sanctified
by
Christ
Iesus
,
or
els
for
pertaining
to
a
holie-people
,
with
whome
God
made
his
couenant
,
alwaies
to
conuert
some
of
them
and
giue
them
true
and
inward
holines
.
In
which
last
sense
Caluin
and
Peter
Martyr
say
that
a
holie
offspring
comes
of
holy
parents
,
by
Paules
owne
witnes
Rom.
11.26
.
If
the
roote
bee
holie
,
the
boughes
are
so
also
.
And
1.
Cor.
7.14
.
An
vnbeleeuing
husband
is
sanctified
in
his
wife
&c.
otherwise
your
children
should
be
vncleane
:
but
nowe
they
are
holie
.
2.
The
proposition
is
false
,
he
prooues
it
thus
:
the
scripture
records
that
in
his
old
iust
daies
he
fell
from
grace
and
righteousnes
,
and
how
hee
worshipped
all
his
concubines
idols
.
Cyprian
also
lib.
1.
Ep.
5.
&
Aust.
22.
contra
Faustum
lib.
22.
cap.
88.
affirmes
that
he
was
a
castaway
and
damned
.
Ans.
1.
The
scripture
testifies
no
such
matter
as
Bellarmine
speaks
of
:
as
that
he
fel
from
grace
and
righteousnes
.
2.
his
argument
is
to
weake
,
because
he
worshipped
idols
.
For
God
did
not
vtterly
take
away
his
mercie
from
him
as
he
promised
by
Nathan
.
2.
Sam.
7.14
.
Ergo
Salomon
did
repent
,
as
the
booke
Ecclesiastes
which
he
afterward
compiled
doth
well
declare
.
Obiect
.
Yea
but
that
promise
by
Nathan
must
be
vnderstood
of
his
temporal
kingdom
.
Ans.
That
is
begging
of
the
question
.
1.
proofe
gainesaies
it
.
for
the
greatest
part
of
the
kingdome
was
taken
away
from
his
successors
,
and
in
proces
of
time
the
whole
kingdome
:
and
so
the
euent
were
not
answerable
to
the
promise
.
2.
the
same
is
apparent
by
the
applying
of
the
promise
to
all
the
elect
.
Psal.
89.31
.
3.
as
for
the
testimonies
of
Cyprian
and
Austin
are
not
authentical
in
diuinitie
disputations
.
Exam.
6.
Peter
lost
his
iustifying
faith
,
and
was
elect
.
Ans.
The
proposition
is
false
:
for
Christ
praied
for
him
that
his
faith
might
not
faile
,
and
he
proues
it
thus
.
He
sinned
greatly
by
denying
Christ
and
binding
it
with
periurie
,
Ans.
the
antecedent
is
true
but
in
part
,
hee
sinned
,
but
not
with
his
whole
heart
and
full
consent
,
as
appears
by
his
repentance
.
Confession
faild
in
his
mouth
,
but
not
faith
in
his
heart
.
Exam.
7.
Simon
Magus
lost
his
iustifying
faith
,
and
was
elect
.
Ans.
they
are
both
false
:
the
maior
he
proues
Act.
8.13
.
Simon
Magus
beleeued
also
.
Ans.
it
is
ment
of
historicall
faith
.
Bellarmine
pinnes
a
slander
on
Caluins
back
,
saying
he
auoucheth
that
he
did
not
truly
beleeue
,
but
dissemblingly
,
whereas
Caluin
mislikes
that
,
as
appears
by
his
commentaries
vppon
the
Acts
,
Exam.
8.
Iudas
the
betrayer
lost
his
faith
&
was
elect
:
ergo
:
Ans
.
both
false
:
he
proues
the
minor
:
whosoeuer
is
giuen
to
Christ
,
is
an
elect
:
but
so
was
Iudas
.
Ioh.
17.12
.
Those
thou
gauest
me
&c.
I
ans
.
1.
the
phrase
is
doubtfull
to
bee
giuen
to
Christ
Iesus
:
for
some
are
giuen
him
as
to
a
mediatour
and
redeemer
,
that
he
should
giue
them
euerlasting
life
Ioh.
17.2
.
so
was
not
he
,
either
as
to
a
Lord
and
king
,
as
all
things
in
heauen
and
earth
are
giuen
to
Christ
,
that
is
,
are
subiected
vnder
his
rule
and
gouernment
.
1.
Cor.
15.
Heb.
2.
Againe
some
are
giuen
him
to
bestow
life
vpon
,
other
to
bestow
an
Apostleship
vpon
.
2.
The
proposition
is
ment
of
such
as
are
giuen
to
Christ
as
to
a
mediator
:
the
assumption
of
such
as
are
giuen
him
as
a
Lord
,
and
to
commit
the
Apostleship
vnto
.
Ergo
:
the
meaning
of
Christ
words
is
this
,
those
thou
hast
giuen
me
to
make
Apostles
,
I
haue
kept
from
being
infected
with
the
leuen
of
the
Pharises
and
priests
,
and
swaruing
from
thy
trueth
which
I
haue
taught
them
.
3.
although
I
should
graunt
that
Christ
Iesus
speaketh
there
of
those
that
are
elect
to
eternall
life
,
yet
nothing
can
be
picked
out
thereof
but
this
,
that
Iudas
onely
perished
:
for
so
Christ
Iesus
speaketh
exclusiuely
,
none
of
them
perished
beside
that
sonne
of
perdition
:
but
the
aduersaries
very
grosly
affirme
the
same
of
other
the
elect
,
because
Iudas
perished
alone
,
ergo
:
other
may
perish
also
:
but
the
cleane
contrary
collection
should
bee
made
:
ergo
:
other
of
the
elect
cannot
perish
.
Obiect
.
They
replie
to
the
answer
of
the
maior
he
that
is
iust
hath
iustifying
faith
.
Iudas
was
sometime
iust
:
ergo
had
iustifying
faith
.
Ans.
The
minor
is
false
,
which
he
proues
by
Christs
words
Ioh.
17.12
.
which
I
haue
already
answered
.
Obiect
.
He
that
is
in
Christs
flock
hath
iustifying
faith
,
but
so
was
Iudas
.
Ans.
they
that
are
so
in
Christs
flock
that
they
are
also
of
it
,
it
is
true
of
them
,
but
so
was
not
Iudas
:
for
if
he
had
beene
of
him
,
he
would
haue
staied
with
him
.
And
thus
farre
for
his
examples
.
Arg.
3.
Because
the
church
hath
so
defined
and
iudged
it
,
condemning
this
selfe
same
error
long
agoe
in
Iouinian
.
as
Hierom
relates
lib.
2.
contra
Iouin
,
and
Austin
haeresi.
82.
1.
He
alleadgeth
a
witnes
that
is
vnsufficient
in
ecclesiasticall
controuersies
.
2.
He
would
cosen
vs
with
a
false
testimonie
,
saying
,
the
church
condemned
this
opinion
in
Iouinian
,
that
the
elect
cannot
loose
their
sauing
faith
,
which
was
not
condemned
in
him
:
neither
can
that
bee
shewed
out
of
Hierom
or
Austin
,
because
these
fathers
condemned
in
him
,
that
man
could
not
sinne
after
baptisme
:
which
is
another
case
.
3.
If
Iouinian
taught
this
simplie
,
he
was
in
an
error
,
and
not
in
that
sense
that
Iohn
doth
1.
Ioh.
3.9
.
that
one
regenerate
cannot
sinne
,
that
is
,
giue
himselfe
wholy
vnto
sinne
,
and
not
labour
for
sanctification
,
because
he
is
borne
of
God
:
which
if
he
did
,
I
see
not
why
he
should
be
condemned
,
vnlesse
they
condemne
Iohn
also
.
Therefore
we
set
more
by
the
truth
of
Gods
word
,
then
by
the
authoritie
of
councels
.
Hierome
because
he
was
at
deadly
hate
&
fewde
with
marriage
,
most
sharply
reproues
them
that
defend
the
holines
of
wedlock
,
and
Iouinian
,
and
Vigilantius
,
whome
he
wrongfull
chargeth
with
sundrie
heresies
.
And
so
much
to
the
definitiue
sentence
of
the
church
.
Argu.
4.
Hee
bringeth
5.
reasons
.
1.
Any
habit
may
be
lost
:
iustifying
faith
is
a
habit
:
Ergo.
Ans.
1.
The
philosopher
will
hardly
graunt
the
proposition
,
because
a
habit
is
a
firmed
setling
of
the
minde
and
as
it
were
another
nature
.
2.
It
is
not
vniuersally
true
,
such
habits
may
bee
lost
as
are
gott
by
our
owne
industrie
and
is
not
confirmed
in
mans
minde
by
God
:
but
faith
is
not
gott
by
our
labour
,
but
infused
,
and
it
is
confirmed
in
whomsoeuer
hath
it
,
by
God
,
that
it
may
perseuere
.
For
those
that
God
doeth
iustifie
,
hee
doeth
also
sanctifie
.
Rom.
8
30.
Obiect
.
Hee
that
committeth
one
acte
of
infidelitie
looseth
the
habit
of
faith
:
but
hee
that
hath
the
habit
of
faith
may
commit
an
act
of
infidelitie
:
Ergo
:
maye
loose
faith
.
Ars
.
Hee
saies
the
maior
is
true
by
the
scripture
,
and
the
aduersaries
doctrine
,
which
is
,
that
iustifying
faith
is
shaken
out
,
and
the
holie
ghost
poured
forth
of
the
heart
by
euerie
sinne
.
The
minor
he
proues
thus
,
a
habit
doth
not
necessarily
hinder
the
contrary
act
,
as
is
euident
by
the
reason
and
nature
of
al
other
habitts
,
which
incline
to
their
act
but
doe
not
force
it
.
Ans.
The
maior
is
false
,
for
the
habit
doth
not
depend
vppon
the
action
,
as
I.
Scaliger
doeth
verie
learnedly
dispute
Exercit.
71.
and
ergo
is
not
ouerthrowne
by
one
or
two
actions
.
As
Dauid
did
not
presently
put
off
all
clemencie
,
when
he
caused
Vrias
to
bee
slaine
:
nor
cast
away
all
faith
in
God
,
when
hee
fledd
for
feare
of
Saul
to
the
Philistines
.
In
the
proofe
of
the
maior
,
he
appeals
very
impudently
to
the
testimonie
of
the
scripture
,
which
hee
hath
none
:
and
to
the
aduersaries
on
whome
he
fathers
a
lie
,
ascribing
that
doctrine
to
vs
which
we
renounce
.
2.
The
minor
is
also
false
,
and
foolish
the
proofe
:
for
a
habit
is
a
qualitie
imprinted
in
our
mindes
,
and
such
an
affection
as
bringeth
not
onely
propension
and
alacritie
of
minde
to
doe
the
same
thing
alwaies
,
but
also
a
setled
resolution
&
grounded
,
and
desire
of
our
will
,
and
doeth
not
admit
the
reasons
and
motions
of
the
contrary
affection
,
so
Bellarmine
leaues
vs
to
skanne
,
whether
hee
is
a
worse
diuine
or
a
more
sottish
philosopher
.
3.
There
are
foure
termes
,
for
to
doe
an
act
of
infidelitie
,
and
to
bee
able
to
doe
it
are
diuers
.
After
this
obiection
hee
faines
,
that
wee
take
exception
where
wee
doe
not
:
namelie
that
God
doeth
not
permit
men
that
are
truely
iustified
to
fall
into
sinne
,
according
to
his
promise
:
and
then
askes
where
is
that
promise
,
and
disputes
against
it
,
fighting
as
it
were
with
his
owne
shaddow
,
most
foolishly
reasoning
thus
:
When
the
righteous
turneth
him
away
from
his
righteousnes
,
&c.
Ezek.
18.
if
we
denie
him
,
he
will
denie
vs
,
2.
Tim.
2.
ergo
.
he
suffers
them
to
fall
.
Ans.
These
proofes
are
impertinent
,
and
ergo
prooue
nothing
:
they
deale
not
of
those
that
are
truly
iustified
.
2.
We
neuer
denie
but
that
truly
iustified
men
may
sinne
:
and
therefore
let
him
fight
no
more
without
an
enemie
like
the
Andabate
.
2
Many
that
are
baptized
in
their
infancie
,
when
they
come
to
age
sinne
grossely
and
are
damned
:
but
all
that
are
baptized
in
their
infancie
,
are
predestinated
vnto
life
,
are
truly
iustified
by
baptisme
and
receiue
faith
:
ergo
many
that
are
predestinated
vnto
life
,
&c.
sinne
and
are
condemned
:
the
minor
he
appeales
to
the
Lutheran
for
proofe
for
.
Ans.
1.
He
alters
the
state
of
the
question
,
and
fathers
that
on
vs
which
is
not
ours
.
For
we
doe
not
teach
,
that
infants
are
iustified
by
baptisme
,
nor
yet
we
denie
not
but
they
may
sinne
grossely
that
are
elected
and
iustified
.
2.
He
goes
in
hand
to
deceiue
vs
with
ioyning
many
questions
together
,
that
are
distinct
;
as
whether
the
elect
may
sinne
grieuously
,
and
whether
they
may
be
condemned
.
3.
The
assumption
is
starke
false
.
4.
For
the
probation
let
the
Lutherans
looke
what
they
graunt
to
the
Papists
,
and
how
they
will
keepe
themselues
from
the
errour
of
●pu●
operatum
in
the
sacrament
.
1
Obiect
.
Nay
euen
without
baptisme
by
the
opinion
of
Calvin
,
Peter
Martyr
,
and
Bucer
,
the
children
of
the
faithfull
are
borne
holy
.
Ans.
The
instance
is
beside
the
matter
,
because
wee
speake
now
of
those
that
are
baptized
.
2.
Paul
saies
the
same
that
these
holy
men
doe
,
Rom.
11.16
.
Jf
the
roote
be
holy
,
the
boughes
also
.
1.
Cor.
7.14
.
the
vnfaithfull
husband
is
sanctified
in
his
wife
,
&c.
otherwise
your
children
were
vnholy
,
but
they
are
holy
.
Whereby
it
is
evident
,
that
the
children
of
the
faithfull
are
holy
by
force
and
vertue
of
the
couenant
;
euen
before
baptisme
also
:
afterwardes
baptisme
serues
for
a
signe
of
that
holines
.
2
Obiect
.
That
all
the
children
of
the
faithfull
,
or
at
least
all
that
are
baptized
when
they
are
young
,
are
predestinate
and
can
not
sinne
,
Calvin
saith
:
or
cannot
be
condemned
Bucer
and
Martyr
saie
.
This
is
a
forgerie
and
slaunder
.
They
neuer
taught
it
,
and
therefore
Bellarmines
reason
is
friuolous
he
brings
after
.
If
these
mens
paradox
were
true
,
then
all
Papists
that
are
baptized
in
their
infancie
,
are
predestinate
to
life
and
cannot
perish
,
which
notwithstanding
these
men
count
infidels
and
members
of
Antichrist
.
Well
,
that
paradox
is
none
of
theirs
.
If
the
Lutherans
hold
any
such
thing
,
let
them
looke
to
it
,
we
will
not
put
our selues
into
other
mens
quarrels
.
3
If
the
elect
cannot
loose
iustifying
faith
,
surely
there
will
be
no
heretickes
in
the
world
:
but
that
is
forergo
.
Ans.
It
follows
not
:
but
this
rather
,
that
they
that
are
elected
vnto
eternall
life
cannot
become
heretikes
,
that
is
,
such
as
will
stiffely
hold
such
errours
,
as
ouerthrow
the
ground
of
saluation
.
They
prooue
the
maior
:
because
this
is
the
difference
between
Pagans
and
heretikes
,
that
Pagans
had
neuer
any
faith
,
heretiks
haue
had
it
and
lost
it
.
There
shall
rise
some
out
of
your selues
that
shall
speaks
peruerse
things
,
Act.
20.
and
,
2.
Tim.
2.
Hymeneus
and
Philetus
fell
from
the
truth
.
and
Tit.
3.
Ans.
This
is
impertinent
,
vnlesse
we
presuppose
that
onely
they
that
are
elected
vnto
eternall
life
become
heretikes
:
which
we
will
neuer
graunt
2.
If
they
meane
by
faith
,
knowledge
of
the
doctrine
of
the
Gospel
,
this
difference
betweene
Pagans
and
heretikes
is
not
alwaies
true
.
For
Lucian
that
had
professed
Christian
religion
,
afterward
fell
to
heathenisme
:
so
did
Iulian
the
Apostata
.
For
vnder
the
name
of
Pagans
,
we
vnderstand
the
Gentiles
or
Ethnicks
,
with
Augustine
and
other
of
the
fathers
.
But
if
they
meane
that
firme
perswasion
of
remission
of
sinnes
graunted
for
Christ
,
the
second
part
of
the
difference
is
false
:
for
they
neuer
had
iustifying
faith
.
The
places
doe
no
way
prooue
it
that
are
brought
.
4
If
the
iust
cannot
sinne
,
the
Apostles
admonitions
are
in
vaine
to
feare
,
to
beware
,
to
be
carefull
:
it
is
to
no
purpose
God
taught
vs
to
pray
,
forgiue
vs
our
trespasses
,
&c.
it
is
superfluous
to
maintaine
repentance
,
absolution
,
and
reconciliation
of
those
that
fall
,
against
the
Novatians
:
but
all
these
are
absurd
:
ergo
.
Ans.
1.
He
changeth
the
state
of
the
question
:
for
this
is
not
the
controuersie
betweene
vs
,
whether
the
iust
may
sinne
or
no
;
but
whether
they
that
are
elected
to
eternall
life
may
loose
iustifying
faith
or
no
?
2
:
there
is
a
double
ambiguitie
in
the
question
,
whether
they
may
sinne
,
or
no
:
1.
in
the
subiect
in
the
word
iust
.
For
it
may
be
taken
either
after
the
law
,
as
Adam
was
before
sinne
,
or
after
the
Gospel
,
as
they
that
beleeue
in
Christ
are
said
to
be
iust
:
and
this
we
meane
here
.
2.
In
the
word
sinne
:
either
of
humane
infirmity
,
or
of
sinne
to
death
.
In
the
first
sense
wee
denie
not
but
they
may
sinne
,
1.
Ioh.
1.8
,
9.
If
we
say
we
haue
no
sinne
,
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
,
&c.
therfore
those
absurdities
touch
not
vs
any
way
.
In
the
latter
sense
they
that
are
iustified
by
the
obedience
of
Christ
and
renewed
of
God
,
can
not
sinne
,
1.
Ioh.
3.9
.
He
that
is
borne
of
God
,
giues
not
himselfe
to
sinne
,
because
his
seed
is
in
him
.
5
That
opinion
that
brings
in
desperation
,
is
not
true
:
to
say
that
the
elect
cannot
loose
iustifying
grace
,
brings
in
despaire
:
ergo
not
true
.
Ans.
Both
the
premisses
are
false
.
Bellarmine
goes
about
to
prooue
the
assumption
,
but
leaues
the
point
,
&
shakes
hands
with
the
question
,
saying
,
He
that
can
promise
himselfe
nothing
of
future
euents
but
rashly
,
cannot
certenly
hope
that
himselfe
is
iust
:
but
none
that
is
well
in
his
wittes
can
promise
himselfe
any
thing
but
rashly
.
ergo
.
Ans.
Surely
this
man
needes
somewhat
to
purge
his
head
,
for
his
braines
crow
.
For
both
his
speech
and
his
reason
are
ill
at
ease
,
that
for
vsing
the
worde
hope
,
of
present
affaires
:
for
hope
is
for
future
:
we
feele
or
trust
in
present
.
But
his
reason
is
skared
out
of
his
wittes
.
For
where
be
should
prooue
,
that
the
opinion
of
the
infallible
certentie
and
firmenes
of
iustifying
faith
,
brings
in
desperation
,
he
concludes
,
that
none
that
is
in
his
right
minde
,
can
certenly
hope
that
he
is
truly
iust
:
ô
wit
whether
wolt
?
then
he
prooues
the
assumption
of
the
prosyllogisme
with
testimonies
which
none
denies
.
Thus
then
hauing
refuted
all
that
Bellarmine
can
oppose
against
this
doctrine
,
it
standeth
steadfast
,
that
they
that
are
elect
vnto
eternall
life
can
not
loose
iustifying
faith
.
And
thus
much
of
the
11.
axiome
,
now
followes
the
12.
Ax.
12.
The
Elect
can
not
perish
:
which
Austin
also
deliuered
in
his
booke
de
side
ad
Petrum
,
cap.
35.
Hold
this
steadfast
and
no
way
doubt
,
saith
he
,
that
all
whome
God
by
his
free
goodnes
hath
made
vessels
of
mercie
,
before
the
beginning
of
the
world
,
are
predestinated
of
God
into
the
adoption
of
the
children
of
God
,
and
that
none
of
them
can
perish
whome
God
hath
predestinated
to
the
kingdome
of
heauen
,
and
that
none
of
them
whome
he
hath
not
predestinated
vnto
life
can
by
any
meanes
obtaine
the
same
.
And
before
him
Ambrose
de
vocat
.
Gentium
,
lib.
2.
cap.
10.
All
that
shal
be
called
at
any
time
into
the
kingdome
of
God
,
are
sealed
in
this
adoption
,
which
was
made
before
the
world
.
And
as
none
of
the
vnfaithfull
are
reckened
in
this
number
,
so
are
none
of
the
godly
left
out
.
For
the
prescience
of
God
which
cannot
be
deceiued
,
looseth
nothing
of
the
full
number
of
the
members
of
Christs
bodie
,
neither
can
any
casually
deminish
the
summe
that
was
foreknowne
and
elected
in
Christ
euerlastingly
.
13
They
cannot
be
taken
out
of
Christs
and
his
fathers
hands
,
Ioh.
10.28
,
29.
14
They
are
not
elected
conditionally
,
as
the
aduersaries
say
of
Paul
,
if
he
fulfill
the
course
he
began
vnto
the
very
ende
.
15
They
shall
not
be
forsaken
of
God
,
as
Samuel
cheereth
vs
,
1.
Sam.
12.24
.
The
Lord
will
not
forsake
his
people
for
his
owne
great
names
sake
,
because
it
pleased
the
Lord
to
make
you
a
people
to
himselfe
.
16
They
are
like
to
pure
wheat
,
Matth.
3.12
.
17
They
are
not
proud
in
themselues
,
or
with
the
contempt
of
other
.
They
insult
not
ouer
other
,
that
haue
not
obtained
the
like
grace
,
Rom.
11.10
.
18
It
is
their
part
to
put
on
the
bowels
of
mercie
,
with
patience
,
gentlenes
,
modestie
,
rendernes
of
minde
,
to
indure
other
,
to
pardon
other
,
to
be
in
loue
with
all
,
Coloss.
3.12
.
19
For
their
sakes
the
ministers
of
the
Church
especially
must
suffer
all
things
,
2.
Timoth.
2.10
.
20
For
their
sakes
the
daies
of
the
cruell
enemies
of
the
Church
are
shortened
,
that
they
should
not
without
ende
make
hauocke
:
as
God
hastened
the
last
ende
of
the
perfidious
nation
of
the
Iewes
,
which
otherwise
would
not
haue
left
any
iust
man
aliue
,
they
so
hungered
after
the
vtter
suppressing
of
all
Christs
disciples
.
Mar.
13.20
.
21
The
elect
are
counted
fooles
,
base
,
vile
,
nothing
in
the
world
,
but
are
beloued
of
God
,
that
we
may
perceiue
that
Gods
fauour
is
not
bound
to
any
persons
.
1.
Cor.
1.27
.
22
They
shall
be
gathered
and
knitte
vnto
Christ
at
the
last
day
by
the
angels
,
&c.
Math.
24.31
.
23
God
heareth
and
reuengeth
them
daily
suffering
iniurie
and
calling
vpon
him
,
though
he
seeme
to
be
slow
in
reuenging
their
grieuances
.
●uk.
18.7
.
24
Nothing
can
be
laid
to
their
charge
at
Gods
iudgement
seat
,
he
iustifying
them
.
Roman.
8.33
.
25
They
are
with
the
lambe
and
fight
against
Antichrist
.
Apoc.
17.14
.
26
We
must
thanke
the
Lord
for
them
,
by
Pauls
,
Syluanus
,
and
Timotheus
example
,
who
gaue
thankes
for
the
Thessalonians
,
as
knowing
they
were
elected
.
1.
Thess.
1.2
,
3
,
4.
27
Euery
one
of
the
elect
may
be
and
indeede
is
,
certenly
perswaded
of
his
election
to
eternall
life
:
1.
by
the
internall
witnes
of
the
holy
Ghost
,
Rom.
8.16
.
for
the
spirit
of
God
beareth
witnes
with
our
spirit
that
we
are
the
sonnes
of
God
.
2.
of
the
gospel
calling
all
those
elect
that
beleeue
in
Christ
.
3.
of
the
effects
of
election
,
which
God
worketh
in
the
elect
alone
,
and
by
the
feeling
wherof
as
of
certen
seales
,
election
is
signed
vnto
vs
.
28
Euery
one
ought
to
trust
of
his
brethren
in
Christ
,
that
they
are
elect
vnto
life
,
and
not
to
be
out
of
hope
of
other
.
The
examples
of
such
as
were
elected
to
eternall
life
,
that
the
mercies
of
God
should
not
be
vtterly
taken
from
him
.
2.
Sam.
7.14
.
When
he
shall
doe
wickedly
I
will
correct
him
with
the
rodde
of
men
,
&c.
but
my
louing
kindnes
shall
not
quite
be
taken
away
from
him
,
as
I
tooke
it
from
Saul
.
Nowe
that
this
promise
was
not
of
his
temporall
kingdome
is
manifest
by
the
applying
of
it
to
all
the
elect
,
Psal.
89.31
.
If
his
sonnes
forsake
my
law
and
walke
not
in
my
iudgements
,
if
they
breake
my
statutes
and
keepe
not
my
commandements
,
I
will
visit
their
sinne
with
the
rodde
and
their
iniquitie
with
scourges
,
but
I
will
not
make
void
my
kindnes
from
him
,
nor
lie
against
my
faith
.
Cyprian
also
applieth
it
to
all
the
elect
,
Epist.
52.
&
in
his
booke
to
the
hereticke
Novatian
.
2
He
was
a
great
and
princely
figure
of
Christ
.
3
He
witnessed
his
repentance
in
the
book
Ecclesiastes
,
which
he
afterward
composed
.
4
He
was
a
profitable
and
immediat
minister
of
the
holy
Ghost
,
in
setting
downe
doctrine
of
faith
and
manners
to
the
Church
:
the
penman
of
Canonicall
Scripture
.
And
thus
much
of
the
first
part
of
Predestination
,
that
is
,
Election
:
now
follows
the
second
of
Reprobation
.
REprobation
,
is
that
predestination
whereby
God
doth
reiect
from
the
kingdome
of
heauen
such
as
are
ordained
to
euerlasting
destruction
.
And
it
is
meant
in
the
name
of
hate
,
Mal.
1.3
.
Roman.
9.
13.
Some
are
afraid
to
name
reprobation
,
as
if
the
word
were
vnluckie
and
vnfortunate
,
and
vtterly
to
be
banished
out
of
Christian
doctrine
:
but
they
should
not
be
so
must
afraide
of
it
,
because
the
holy
Scripture
it selfe
doth
vse
it
.
For
Ier.
6.30
.
it
is
saide
,
they
are
called
refuse
siluer
,
because
the
Lord
hath
reprobated
them
:
where
the
Prophet
vseth
the
word
maas
,
which
is
contrarie
to
bachar
,
which
is
to
choose
,
as
appeares
,
Esa.
7.15
.
The
Greeke
translation
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
refused
them
.
And
the
Scripture
sates
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reprobates
.
There
are
two
parts
of
reprobation
:
first
,
a
deputation
to
reproach
,
that
is
,
both
to
vses
vnhonest
,
or
to
those
works
which
the
reprobates
doe
commit
afterward
,
and
also
to
eternal
destruction
:
secondly
,
Reiection
from
the
grace
of
election
,
and
the
effects
of
the
same
grace
,
and
so
from
the
ende
eternall
life
.
Destination
to
shame
,
is
before
reiection
from
the
grace
of
election
.
For
that
which
is
last
in
execution
,
is
first
in
intention
,
that
is
,
in
counsell
and
cogitation
.
See
Zanch.
de
natura
Dei.
p.
506.6
.
Bellarmine
in
his
third
tome
of
disputations
,
lib.
2.
de
grat
.
&
lib.
arbitr.
cap.
16.
saith
,
Reprobation
compriseth
two
acts
in
it
:
one
negatiue
,
the
other
positiue
.
For
first
he
saith
God
had
no
will
to
saue
them
:
2.
had
a
will
to
condemne
them
.
All
which
we
would
haue
liked
well
,
but
that
he
inuerted
the
order
of
the
actions
,
for
that
which
he
sets
first
,
indeede
is
last
.
Againe
,
we
like
not
his
making
of
election
double
,
one
negatiue
,
the
other
affirmatiue
,
calling
that
privatiue
,
this
positiue
.
But
other
call
that
passiue
,
this
actiue
.
For
euery
thing
that
consisteth
of
two
parts
,
is
not
two-fold
.
There
is
but
one
eternall
reprobation
,
not
two
,
and
that
hath
but
one
obiect
and
no
more
.
Eternall
reprobation
is
1.
of
the
deuill
:
2.
those
that
are
vnited
to
the
deuill
.
Reprobation
of
the
deuill
,
is
that
whereby
God
from
euerlasting
hath
reiected
the
deuill
that
should
become
the
prince
and
head
of
falling
from
God
,
and
hath
adiudged
him
to
euerlasting
punishment
.
Reprobation
of
them
that
are
vnited
to
the
deuill
,
is
of
such
as
are
ioyned
to
the
deuill
as
their
prince
and
head
:
and
it
is
either
of
the
euill
angels
,
or
damned
men
.
Mat.
25.41
.
Gen.
3.15
.
Ioh.
8.14
.
The
eternall
reprobation
of
euill
angels
is
predestination
,
whereby
God
from
euerlasting
decreed
to
forsake
some
angels
ordained
to
eternall
destruction
,
not
to
confirme
them
in
good
,
to
suffer
them
to
fall
through
pride
,
and
casting
them
from
heauen
to
exclude
them
from
eternall
happines
.
Math.
25.41
.
Apoc.
12.9
.
That
there
is
a
reprobation
of
some
of
the
angels
is
euident
by
this
,
because
some
angels
are
elected
,
by
Pauls
witnes
:
now
election
can
not
stand
without
reprobation
.
Concerning
the
cause
thereof
,
Bellarmine
is
of
this
iudgement
,
that
the
negatiue
reprobation
of
the
angels
,
doth
not
depend
on
the
foresight
of
sinne
.
For
God
foresaw
that
the
angels
which
perish
should
most
vndoubtedly
perish
,
if
indeede
he
should
giue
them
but
that
grace
onely
which
he
did
giue
them
,
therfore
giuing
them
no
more
grace
,
he
would
withall
not
predestinate
them
to
glorie
,
but
suffer
them
to
fal
from
saluation
.
For
if
he
would
absolutely
haue
saued
them
,
his
wisdome
would
haue
found
a
meanes
to
doe
it
.
Therefore
there
can
be
no
reason
giuen
,
why
God
would
giue
some
angels
grace
,
by
which
hee
sawe
they
should
most
certenly
be
saued
,
and
to
other
whereby
hee
sawe
most
certenly
they
should
not
,
but
onely
because
he
would
saue
these
and
not
them
.
But
the
cause
why
he
would
positiuely
damne
the
euill
angels
was
out
of
doubt
their
sinne
foreseene
.
For
the
punishment
of
condemnation
is
not
iustly
inflicted
,
but
where
sinne
went
before
.
Nowe
in
this
we
like
it
well
,
that
he
acknowledgeth
no
other
cause
why
some
angels
were
not
elected
to
saluation
,
but
onely
the
meere
will
of
God
.
But
we
very
much
mislike
,
first
that
he
makes
two
kindes
of
reprobation
in
stead
of
the
two
parts
of
one
and
the
s●lfe
same
thing
:
secondly
,
that
he
makes
foresight
of
sinne
the
cause
of
his
will
in
condemning
the
euill
angels
,
seeing
it
is
impossible
that
the
efficient
cause
should
in
time
be
after
the
effect
.
And
it
is
very
grosse
that
the
sinne
should
be
the
efficient
cause
of
the
eternall
will
of
God
,
that
is
,
of
Gods
very
essence
,
willing
.
The
argument
he
brings
is
beside
the
point
,
because
the
punishment
of
damnation
is
one
thing
,
and
the
eternall
decree
of
inflicting
the
punishment
of
damnation
is
an
other
.
Indeede
God
decreed
to
lay
the
punishment
on
the
deuills
for
sinne
,
but
sinne
is
not
therefore
the
cause
of
the
decree
.
Sinne
is
the
cause
of
punishment
,
but
not
of
the
decree
of
punishing
.
The
eternall
predestination
of
men
to
be
condemned
,
is
that
predestination
whereby
God
hath
determined
from
euerlasting
to
passe
by
those
that
are
left
in
the
common
destruction
,
into
which
all
men
should
plunge
themselues
by
sinne
.
1
There
are
two
parts
of
this
definition
,
the
genus
,
and
the
difference
:
or
,
the
matter
and
the
forme
.
The
genus
or
matter
is
Predestination
,
which
is
common
to
election
&
reprobation
:
as
Austin
teacheth
,
l.
15.
de
Civ
.
dei
,
c.
1.
We
deuide
(
saith
he
)
mankinde
into
two
kinds
or
branches
,
one
of
those
that
liue
according
to
man
,
the
other
that
l●ie
according
to
God
.
Which
mystically
we
call
two
cities
,
that
is
,
two
societies
of
men
,
the
one
whereof
is
predestinated
to
raigne
for
euer
with
God
,
the
other
to
vndergoe
euerlasting
torment
with
the
deuill
.
And
againe
in
his
Enchirid.
to
Laurentius
,
cap.
100.
God
should
bring
to
passe
that
which
he
would
,
vsing
well
euen
the
euill
,
as
chiefly
good
to
their
condemnation
,
whome
he
iustly
predestinated
to
punishment
,
&
to
the
others
saluation
,
whome
in
mercie
he
predestinated
to
grace
.
And
the
author
of
the
booke
of
the
calling
of
the
Gentiles
,
calls
the
reprobate
predestinate
.
So
doth
Fulgentius
ad
Monimum
,
lib.
1.
cap.
27.
Therefore
sinners
,
saith
he
,
are
not
predestinated
to
the
first
death
of
the
soule
,
that
is
,
sinne
;
but
to
the
second
,
the
state
of
fire
and
brimstone
.
And
in
the
second
booke
to
the
same
man
;
Gods
predestination
is
nothing
else
,
but
the
preparation
of
his
workes
which
in
his
euerlasting
disposition
he
foreknew
he
would
doe
either
mercifully
or
iustly
.
And
Anselmus
in
his
booke
of
the
agreement
of
prescience
and
free
will
,
saith
,
Predestination
is
not
onely
of
the
good
,
but
of
the
badde
also
.
So
doe
the
schoolemen
vnder
the
same
name
of
predestination
,
deliuer
as
well
the
reprobation
of
the
wicked
,
as
the
election
of
Saints
.
Therefore
we
doe
not
so
ill
,
in
vsing
the
word
predestination
for
reprobation
to
destruction
:
nor
yet
doe
we
foist
into
the
Church
any
new
opinions
of
the
eternall
predestination
of
the
reprobate
to
condemnation
,
as
the
aduersaries
charge
vs
:
vnlesse
they
will
likewise
accuse
Augustine
,
Fulgentius
,
and
the
other
fathers
for
the
same
fault
.
Againe
,
whereas
some
would
haue
the
reprobate
called
[
foreknowne
]
rather
,
indeede
they
know
not
what
they
say
,
for
that
Christ
and
the
Elect
are
called
foreknowne
both
in
Scripture
and
by
Iustin
Martyr
,
lib.
2.
Apolog.
and
in
his
dialogue
with
Trypho
the
Iewe
;
so
are
not
the
reprobate
once
in
all
the
Scripture
,
that
I
can
remember
.
2
The
forme
or
difference
to
distinguish
reprobation
of
men
condemned
,
from
eternall
election
,
is
,
that
God
determined
and
appointed
to
reiect
and
exclude
those
men
whome
he
prepared
to
euerlasting
destruction
,
from
the
communion
of
eternall
saluation
.
So
then
there
are
two
parts
of
reprobation
of
men
to
be
damned
,
1.
deputing
them
to
ignominie
,
and
so
to
euerlasting
destruction
:
2.
excluding
them
from
grace
of
election
,
and
the
effects
thereof
.
Of
the
first
part
it
is
said
,
Rom.
9.21
.
Hath
not
the
potter
power
ouer
his
clay
,
to
make
of
the
same
masse
one
vessed
to
honour
,
and
an
other
to
dishonour
?
and
vers.
22.
they
are
called
vessells
of
wrath
made
to
destruction
.
2.
Tim.
2.20
.
In
a
great
house
there
are
not
onely
vessells
of
siluer
and
gold
,
but
also
of
wood
and
stone
,
some
to
houour
,
other
to
dishonour
.
and
1.
Pet.
2.7
.
The
disobedient
are
set
for
this
,
namely
to
stumble
at
the
word
.
Iude
,
v.
4.
Certaine
are
crept
in
,
long
ago●
ordained
to
this
condemnation
,
wicked
men
,
that
t●rne
the
grace
of
our
God
into
lust
.
Of
the
second
part
Christ
speaketh
,
Ioh.
13.18
.
I
speake
not
of
you
all
,
I
know
whome
I
haue
chosen
.
Mat.
20.16
.
Many
are
called
,
but
few
are
chosen
.
Math.
15.13
.
There
are
plants
which
the
heauenly
father
hath
not
planted
.
Apoc.
13.8
.
All
the
inhabitants
of
the
earth
shall
worshippe
the
beast
,
whose
names
are
not
written
in
the
booke
of
life
of
the
lambe
.
And
Apoc.
17.8
.
The
inhabitants
of
the
world
wondred
whose
names
were
not
written
in
the
booke
of
life
,
before
the
foundation
of
the
world
.
Therefore
reprobats
are
shutt
from
the
grace
of
election
.
Mat.
11.25
.
I
glorifie
thee
O
father
,
Lord
of
heauen
and
of
earth
,
for
hiding
these
things
from
the
wise
and
learned
.
Ioh.
17.9
.
I
praye
not
for
the
world
,
but
for
those
which
thou
hast
giuen
mee
,
because
they
are
thine
.
Matt.
7.23
.
J
neuer
knewe
you
.
Therefore
reprobates
are
also
excluded
from
the
effectes
of
free
election
.
That
there
is
reprobation
,
both
the
scripture
doth
affirme
and
other
arguments
proue
:
the
places
of
scripture
are
these
.
Ier.
6.30
.
They
shall
be
called
reprobate
siluer
,
because
the
Lord
hath
reprobated
them
.
Obiect
.
That
is
spoken
of
temporall
reiection
.
Ans.
If
wee
should
graunt
that
,
they
could
not
denie
reprobation
,
nay
that
necessarily
prooues
it
.
For
whomesoeuer
God
hath
reiected
in
time
,
hee
decreed
from
euerlasting
to
reiect
:
both
because
God
knows
all
his
works
from
euerlasting
.
Iam.
15.18
.
As
also
because
God
worketh
all
thinges
according
vnto
the
counsell
of
his
owne
will
.
Eph.
5.11
.
Test
.
2.
Ro.
9.22
.
The
reprobats
are
called
vessels
of
wrathand
of
destruction
.
To
which
they
answer
,
that
is
not
to
be
ment
of
reprobation
,
because
vessels
of
wrath
are
made
of
the
deuill
,
to
destruction
,
that
is
,
the
deuill
doth
frame
and
fitt
them
,
to
bee
more
and
more
prepared
to
euerlasting
dishonor
.
But
they
are
deceiued
two
waies
.
1.
in
the
efficient
cause
of
this
fitting
,
2.
in
the
exposition
of
the
word
.
For
they
saye
the
efficient
cause
thereof
is
the
deuill
;
then
they
construe
the
word
,
to
induce
habilitie
and
fitnes
vpon
the
vessels
of
wrath
,
that
they
may
bee
more
and
more
prepared
to
euerlasting
dishonor
.
Er.
1.
But
1.
it
is
blasphemie
to
say
they
are
prepared
of
the
deuill
to
destruction
:
for
by
this
meanes
the
work
of
distinction
of
mankind
,
and
the
iust
iudgement
which
is
proper
vnto
God
,
is
made
the
deuils
.
Much
better
doth
S.
Austin
speake
lib.
2.
contra
2.
Epi.
Pelagii
.
He
hath
mercie
on
whome
he
will
,
and
whome
he
will
he
hardens
,
that
makes
one
vessell
to
honor
,
and
another
to
dishonor
;
and
yet
more
clearly
Epis.
105.
to
Sixtus
the
priest
:
God
maketh
vessels
of
wrath
to
destruction
,
to
shew
his
wrath
and
declare
his
power
:
And
lib.
1.
ad
Simplicianum
.
Whereas
of
the
number
of
the
wicked
whome
he
doth
not
iustifie
,
he
maketh
vessels
to
dishonor
,
he
doth
not
hate
this
in
them
which
he
maketh
.
And
againe
,
see
he
hateth
Esau
,
which
vessel
he
made
himselfe
to
dishonor
.
Obiect
.
1.
The
aduersaries
prooue
their
assertion
thus
.
1.
Paul
saies
not
that
the
vessels
of
wrath
are
made
of
God
to
destruction
:
ergo
God
made
them
not
.
Ans.
The
like
collection
may
we
make
,
Paul
saieth
not
,
that
they
are
not
made
of
the
deuill
:
ergo
:
the
deuill
made
them
not
.
Obiect
.
2.
God
is
delighted
with
them
that
that
he
maketh
:
he
is
not
delighted
with
the
vessels
of
wrath
:
ergo
:
he
made
them
not
.
Ans.
The
proposition
speaks
of
their
substance
,
the
assumption
of
their
accident
,
sinne
.
For
God
is
delighted
withal
he
made
,
in
respect
of
their
substance
and
the
good
things
created
therein
:
but
hee
is
not
pleased
with
the
vessels
of
wrath
,
as
they
are
defiled
with
sinns
,
by
which
they
prouoke
Gods
wrath
vppon
their
owne
heads
:
therfore
it
followes
not
,
that
god
made
not
the
vessels
of
wrath
:
that
is
,
made
not
the
reprobate
against
the
euill
day
,
raised
not
them
vp
to
shew
examples
of
his
wrath
:
for
the
vessels
are
called
vessels
of
wrath
,
because
God
made
them
to
shewe
in
them
examples
of
his
wrath
for
the
declaration
of
his
power
.
Obiect
.
3.
Those
which
hee
doeth
endure
,
he
made
not
:
but
hee
endures
and
beares
with
the
vessels
of
wrath
:
ergo
:
he
made
them
not
.
Ans.
If
the
proposition
be
generall
,
it
is
false
.
For
the
Lord
made
all
things
for
himselfe
,
the
wicked
also
against
the
day
of
euill
.
Pr.
16.
And
doth
he
not
beare
long
with
such
?
yes
,
he
bestowes
many
good
things
vpon
them
:
suffers
his
sunne
to
shine
vppon
them
,
he
feeds
them
,
&c
:
so
much
for
their
first
error
.
Er.
2.
They
expound
the
worde
ill
:
it
doth
not
signifie
to
induce
an
habilitie
and
fitnes
&c.
for
seing
it
is
the
iust
worke
of
God
,
it
is
not
the
induction
of
any
such
fitnes
:
that
is
,
of
sinne
,
by
which
the
reprobates
are
made
fitt
to
condemnation
,
as
they
speake
,
though
improperly
:
for
God
is
not
the
author
of
sinne
.
Test
.
3.
Iude
v.
4.
There
are
crept
in
certen
men
,
appointed
long
since
to
this
condemnation
.
Against
this
they
obiect
,
the
meaning
of
the
worde
_____
is
this
,
described
before
,
of
whome
now
long
ago
,
it
is
written
&
foretold
in
the
propheticall
scripture
,
that
at
their
due
time
,
they
should
inuade
and
disturb
the
church
of
god
,
&
so
in
the
ende
perish
euerlastingly
:
but
this
exposition
is
not
true
,
being
repugnant
vnto
the
Apostles
words
,
which
saith
flatly
,
men
long
agoe
described
before
,
and
not
of
whome
it
is
written
long
since
in
the
scripture
.
Thus
farre
authoritie
of
scripture
:
now
follow
other
arguments
.
Arg.
1.
If
there
are
not
many
written
in
the
booke
of
life
,
then
there
is
reprobation
:
but
many
are
,
not
Apo.
13.8
.
and
17.8
.
ergo
.
2.
If
but
few
are
elected
,
them
the
rest
are
reiected
:
for
we
cannot
conceiue
of
election
,
without
reprobation
,
one
necessarily
establishing
the
other
:
but
the
first
is
true
.
Mat.
20.16
.
ergo
.
Obiect
.
There
is
an
homony
my
in
the
word
Elect
:
Christ
Iesus
there
calleth
elect
,
sincere
,
the
true
and
liuely
members
of
the
church
,
as
choise
gold
,
that
is
pure
,
and
tried
.
Ans.
Though
they
take
elect
in
that
sense
:
yet
it
cannot
agree
but
to
those
that
are
predestinated
to
eternall
life
,
for
they
are
onely
true
and
sincere
:
nay
if
we
stand
strictly
vpon
this
signification
,
there
is
no
man
liuing
that
shal
bee
elect
,
because
so
long
as
they
liue
in
this
body
,
none
is
without
greatstore
of
drosse
and
refuse
.
3.
If
God
hath
not
mercie
vppon
all
,
then
there
is
a
reprobation
:
but
he
hath
not
.
Ex.
33.19
.
I
will
be
gracious
to
whome
J
will
be
gracious
,
and
haue
mercie
on
whom
I
will
haue
mercie
.
This
place
doth
the
Apostle
bring
in
the
misterie
of
predestination
.
Rom.
9.15
.
What
shall
we
say
then
?
is
there
any
vnrighteousnes
with
God
?
God
forbid
,
for
he
saith
to
Moses
,
I
will
haue
mercie
on
whome
I
will
haue
mercie
&c
,
Ergo
:
there
is
a
reprobation
.
Ob.
1.
Ro.
11.32
.
God
hath
concluded
all
vnder
contumacie
,
that
he
might
haue
mercie
on
all
.
Ans.
Paul
doth
not
gainesay
vs
.
For
this
generall
particle
is
vnderstood
one
way
in
my
argument
,
and
another
way
in
him
:
we
meane
al
&
euery
one
,
none
excepted
,
but
Paul
means
al
that
beleeue
,
or
that
are
to
be
saued
,
not
only
of
the
gentiles
,
but
also
of
the
Iewes
:
that
they
obtaine
saluation
no
way
but
only
by
the
mercy
of
God
:
that
there
is
nothing
in
man
,
for
which
he
should
be
saued
,
the
gentiles
haue
no
priuiledge
ouer
the
Iewes
;
for
looke
how
many
so
euer
are
saued
,
are
saued
by
the
meere
mercie
of
god
.
Therfore
they
shew
their
ignorance
that
stretch
the
vniuersall
particle
to
another
meaning
then
Paul
doth
:
but
yet
they
will
confesse
themselues
,
that
God
hath
not
mercy
on
all
actually
.
Ob.
2.
The
Lords
words
to
Moses
do
not
proue
▪
the
opinion
of
absolute
decree
,
but
to
confu●e
the
wicked
grudging
of
the
Iewes
,
who
falsly
iudged
,
Gods
iustice
was
called
into
question
if
he
denied
the
reward
of
eternall
blessednes
to
their
labour
and
trauell
.
Ans.
1.
They
cauill
in
the
word
(
absolute
decree
)
for
they
imagine
,
that
we
call
absolute
decree
,
an
inordinate
decree
:
wherein
the
whole
order
of
election
,
is
distracted
from
election
it selfe
,
and
the
order
of
saluation
is
not
included
in
election
,
but
is
vnder
the
same
onely
in
the
execution
.
But
we
call
it
an
absolute
decree
,
because
the
efficient
cause
thereof
is
not
the
condition
of
faith
foreseene
,
or
of
merits
foreknowne
,
but
the
onely
will
and
pleasure
of
God
.
2.
They
begg
the
question
,
saying
those
words
do
not
belong
to
the
secret
of
predestination
:
the
text
doth
prooue
the
contrary
:
for
Paul
taught
a
little
before
,
that
al
are
not
Israelites
that
descend
of
the
father
Israel
,
not
all
sonnes
that
are
the
seede
of
Abraham
:
that
is
,
that
all
are
not
elect
that
are
borne
of
the
holy
seed
:
this
he
prooued
1.
by
the
example
of
the
sonnes
of
Abraham
,
of
whome
none
but
Isaac
was
chosen
,
Israel
being
reiected
.
●
.
of
Isaacs
sonnes
,
of
whome
Iacob
alone
was
chosen
.
For
when
the
children
were
yet
vnborne
,
before
they
had
done
either
good
or
ill
,
that
the
purpose
of
God
that
is
according
to
election
,
not
of
workes
but
of
him
that
calleth
should
stand
fast
,
●t
was
saide
to
Rebecca
their
mother
,
the
elder
shall
serue
the
yonger
,
as
it
is
w●●tten
,
Iacob
haue
I
loued
,
and
Esau
haue
J
hated
:
that
is
,
that
Esau
was
reiected
from
euerlasting
,
and
the
signe
of
this
reprobation
was
,
that
hee
should
serue
his
yonger
brother
.
Nowe
against
this
doctrine
carnall
reason
obiects
this
.
If
god
respected
neither
good
nor
ill
deeds
in
election
or
reprobation
,
then
there
is
vnrighteousnes
with
him
.
This
consequence
Paul
denies
saying
:
God
forbidd
.
And
he
sets
downe
the
reason
of
this
negation
,
taken
from
the
ende
:
because
whomsoeuer
God
hath
chosen
,
he
chose
for
the
declaration
of
his
mercie
in
them
,
and
whomesoeuer
hee
reiected
,
it
was
to
declare
his
power
in
them
.
4.
If
he
hardens
whome
he
will
,
there
is
a
reprobation
:
but
he
doth
Rom.
9.18
.
5.
If
most
men
take
the
broad
waye
to
destruction
,
they
are
reprobated
:
but
they
doe
.
Mat.
7.13
.
6.
If
at
the
last
day
many
shall
not
bee
taken
but
be
left
,
then
they
are
reprobated
:
but
that
is
true
.
Mat.
24.40
.
But
why
shall
this
bee
so
,
because
euerlasting
predestination
hath
so
appointed
it
.
Act.
15.18
.
Gods
works
are
knowne
vnto
him
from
euerlasting
.
Eph.
1.11
.
Hee
worketh
all
things
by
the
councell
of
his
owne
will
.
7.
If
some
be
called
to
Christ
by
the
preaching
of
the
gospell
,
and
other
not
,
then
there
is
reprobation
:
but
some
are
and
for
experience
shewes
it
,
Christians
are
called
,
but
many
thousands
of
Turks
,
Tartars
,
and
other
heathen
people
neuer
heard
of
Christ
.
8.
〈◊〉
christians
some
repent
&
are
saued
,
other
remaine
&
die
in
their
sinnes
,
then
&c.
ergo
.
9.
Some
waxe
hard
Rom.
11.7
.
The
elect
obtained
it
,
but
the
rest
are
growne
hard
:
ergo
:
there
is
reprobation
.
10.
None
shall
enter
into
the
heauenly
church
,
that
commit
any
abominable
thing
or
speake
lies
,
and
Apoc.
21.17
.
Ergo
:
it
is
certaine
there
is
an
eternal
reprobation
.
11.
Euerie
plant
which
the
heauenlie
father
hath
not
planted
shal
bee
rooted
out
.
Mat.
15.13
.
Ergo.
And
thus
wee
haue
sufficiently
prooued
that
there
is
an
eternall
reprobation
:
now
to
aunswer
the
false
arguments
,
which
the
aduersaries
bring
against
it
.
We
are
all
by
nature
the
children
of
wrath
:
ergo
:
Ans.
1.
The
consequent
is
blasphemous
,
flatt
contrary
to
the
holy
ghost
.
Rom.
9.22
.
saying
there
are
.
2.
it
doth
not
follow
,
but
rather
the
contrary
(
viz.
)
therefore
all
by
nature
are
prepared
to
destruction
,
and
that
is
true
:
but
whereas
some
are
elected
to
be
deliuered
from
the
generall
destruction
,
it
is
the
grace
of
God
that
electeth
.
2.
The
waye
to
remoue
the
enuie
of
others
destruction
from
God
,
is
to
make
no
reprobation
.
Ans.
1.
Although
wee
make
a
reprobation
,
yet
shall
not
the
enuie
of
the
others
destruction
rest
in
God
,
seeing
whosoeuer
perish
,
they
may
thank
themselues
.
For
saluation
is
Gods.
Ps.
3.
vlt.
2.
Paul
labours
not
greatly
,
to
excuse
God
with
a
lie
,
but
onely
giues
warning
that
it
is
not
lawfull
for
the
clay
to
choppe
logicke
with
the
potter
,
nor
the
creature
with
the
Creator
.
3
Whome
God
doth
in
great
gentlenes
indure
,
he
hath
not
reprobated
:
but
he
doth
tolerate
the
vessells
of
wrath
:
ergo
.
Ans
.
The
proposition
is
true
of
the
repentant
onely
.
The
assumption
speaks
of
those
that
are
not
repentant
.
Besides
they
gold
Pauls
words
;
for
he
addes
,
vessells
of
wrath
that
are
made
to
destruction
.
Lastly
,
Paul
doth
not
ascribe
that
patience
to
God
,
whereby
he
looketh
for
their
conuersion
;
whom
he
saies
are
made
to
destruction
.
For
well
saith
August
.
l.
5.
c.
5.
against
Iulian
,
expounding
this
place
:
where
power
of
suffering
is
set
downe
,
that
God
doth
not
let
,
but
moderate
with
his
might
.
4
They
that
are
not
prepared
of
God
to
destruction
,
are
not
reprobate
:
but
the
vessells
of
wrath
are
not
,
Rom.
9.23
.
Of
the
vessells
of
mercie
indeede
Paul
saies
,
God
hath
prepared
them
to
glorie
,
but
of
the
vessels
of
wrath
,
it
is
not
said
that
God
prepared
them
,
but
onely
that
they
are
prepared
,
namely
of
themselues
,
to
destruction
.
Ans.
The
assumption
is
not
denied
.
2.
The
place
quoted
doth
not
pertaine
to
the
matter
:
seeing
Paul
denies
not
that
God
prepares
them
,
nor
saies
they
prepare
themselues
.
3.
How
grosse
is
it
that
any
bodie
should
make
himself
to
destruction
,
as
if
any
made
themselues
.
4.
The
comparing
the
members
togither
shewes
that
both
are
the
workes
of
God
:
the
place
in
the
Acts
puts
it
out
of
controuersie
,
Act.
13.48
.
where
it
is
passiuely
spoken
of
the
elect
that
they
were
ordained
to
eternall
life
.
and
Prov.
16.4
.
God
made
all
men
for
himselfe
,
euen
the
wicked
also
for
the
euill
day
:
ergo
Reprobation
stands
,
their
obiections
notwithstanding
.
the
Lord
reiected
them
.
Against
which
they
oppose
.
Obiect
.
1.
The
beginning
of
so
great
a
mischiefe
is
not
from
God
.
God
is
not
the
author
of
euill
.
but
this
is
euill
.
Ans.
1.
The
proposition
is
not
generally
true
,
but
onely
of
the
euill
of
sinne
.
2.
The
assumption
is
false
.
Obiect
.
2.
God
is
not
delighted
with
the
destruction
of
a
sinner
,
Ezek.
18.23
.
and
32.
Psal.
5.5
.
Wisd.
1.13
.
ergo
he
is
not
the
author
of
eternall
reprobation
.
Ans.
1.
The
proposition
that
is
wanting
is
false
for
the
elench
of
the
wrong
cause
:
because
it
supposeth
that
the
delight
of
the
destruction
of
the
wicked
is
the
cause
for
which
God
reiected
them
.
2.
The
assumption
must
be
taken
but
in
part
:
for
God
is
not
delighted
with
their
destruction
as
it
is
destruction
,
but
as
it
is
the
execution
of
his
iust
iudgement
.
3.
There
is
an
homonymie
in
the
place
alleadged
out
of
Ezekiel
:
for
there
God
speakes
of
the
wicked
that
is
conuerted
;
with
his
death
he
is
not
delighted
,
nor
wills
his
death
.
Therefore
it
is
not
truly
cited
of
the
destruction
of
the
reprobate
,
who
neuer
turne
,
and
of
whome
the
holy
Ghost
pronounceth
the
cleane
contrarie
,
Pro.
1.24
.
I
will
laugh
at
your
destruction
,
&c.
4.
The
place
out
of
the
Psalme
is
impertinent
:
for
is
eternall
reprobation
,
vanitie
,
or
iniquitie
?
5.
To
the
place
out
of
Wisdome
,
the
answer
to
Ezekiel
will
serue
.
The
moouing
cause
for
which
eternall
reprobation
was
made
,
is
not
sinne
:
for
the
better
vnderstanding
whereof
,
I
will
explane
this
position
.
Whomsoeuer
God
condemneth
and
punisheth
with
eternall
death
,
those
he
decreed
to
condemne
euerlastingly
&
punish
with
death
,
so
that
the
immediat
cause
of
damnation
and
punishment
is
sinne
.
But
this
is
not
now
the
question
,
but
onely
what
is
the
cause
of
the
decree
,
why
God
when
he
foresaw
that
all
men
would
be
sinners
alike
in
Adam
,
and
by
nature
the
children
of
wrath
,
determined
to
shew
his
mercie
in
the
one
,
&
to
leaue
the
other
in
their
sinnes
and
condemne
them
for
the
same
?
there
can
be
no
other
cause
tendred
of
it
,
but
Gods
pleasure
only
.
Yet
more
plainly
.
Why
did
God
choose
the
one
,
and
refuse
the
other
,
that
is
,
decreed
to
cast
off
them
,
to
leaue
them
in
their
sinnes
,
and
for
their
sinnes
to
condemne
them
,
when
as
the
Elect
should
haue
bin
no
lesse
the
children
of
wrath
by
nature
then
all
other
?
I
answer
,
because
it
so
pleased
him
.
It
can
not
be
answered
it
was
for
sinne
,
because
sinne
was
to
be
in
the
elect
also
.
If
here
any
doe
obiect
,
that
there
is
a
difference
betweene
the
elect
and
the
reprobate
,
because
the
elect
were
to
declare
their
repentance
,
and
to
beleeue
firmely
and
constantly
in
Christ
,
and
so
were
not
the
reprobate
,
yet
that
doth
not
take
away
my
answer
.
For
still
the
question
remaines
,
why
God
gaue
vnto
the
elect
the
gift
of
repentance
and
constant
faith
,
and
not
to
the
reprobate
?
Whereunto
no
other
answer
can
be
made
but
this
,
that
it
pleased
God
so
.
As
that
onely
master
of
ours
teacheth
vs
,
Math.
11.25
.
I
giue
thee
glorie
O
father
,
Lord
of
heauen
and
earth
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
reuealed
them
to
babes
:
euen
so
O
Father
,
because
it
was
thy
good
pleasure
before
thee
.
Hence
we
see
how
vniustly
our
aduersaries
doe
slaunder
our
doctrine
,
saying
,
that
wee
teach
,
that
God
by
a
certaine
kinde
of
absolute
decree
,
hath
ordained
some
to
eternall
destruction
,
without
any
respect
of
sinne
,
or
regarde
of
vnbeleefe
and
vnrepentance
.
Whereas
we
teach
,
that
God
hath
reprobated
,
that
is
,
decreed
to
leaue
the
reprobate
in
the
destruction
,
whereinto
they
should
voluntarily
plunge
themselues
,
and
to
condemne
them
for
sinne
,
and
punish
them
with
euerlasting
punishment
.
He
decreed
,
I
say
,
to
condemne
and
punish
for
sinne
.
This
did
Zanchius
plainely
teach
,
lib.
5.
de
natura
Dei
,
cap.
2.
and
lib.
3.
of
his
Miscellan
.
pag.
53.
of
the
edition
set
forth
1592.
So
doe
the
Palatine
Diuines
,
as
the
admonition
of
Neustad
witnesseth
,
pag.
313.
de
formula
Concordia
.
Their
words
are
these
:
Wee
teach
with
the
Apostle
that
God
in
the
condemning
of
the
reprobates
will
declare
his
iustice
,
and
therefore
hath
not
allotted
any
to
condemnation
but
for
sinne
,
and
doth
not
will
damnation
,
as
it
is
damnation
,
but
as
it
is
a
most
iust
punishment
.
And
punishment
hath
no
place
,
but
where
sinne
goes
before
.
But
in
the
Elect
he
would
declare
his
mercie
,
because
when
he
might
very
iustly
cast
away
all
mankinde
,
for
the
sinne
whereinto
they
were
falne
,
(
for
all
of
vs
were
the
children
of
wrath
as
well
as
other
)
of
his
onely
meere
mercie
,
he
determined
to
take
some
out
of
the
common
destruction
,
that
euery
mouth
might
be
stopped
,
and
all
the
glorie
be
giuen
to
God
.
The
very
same
doth
Luther
,
Calvin
,
Martyr
,
Beza
,
Bucer
,
and
other
excellent
Diuines
teach
.
Although
God
decreed
to
reprobate
,
and
condemne
,
&
punish
for
sinne
those
that
were
reprobated
,
yet
is
not
sinne
the
cause
of
the
decree
.
And
that
I
prooue
by
these
reasons
.
1.
Arg.
If
Esaus
reprobation
was
decreed
,
before
he
was
borne
and
had
done
either
good
or
ill
,
then
sinne
is
not
the
efficient
cause
of
the
decree
of
reprobation
:
but
the
first
is
true
:
ergo
.
Rom.
9.11
.
prooues
the
first
.
remoouing
both
Iacobs
good
works
and
Esaus
ill
from
beeing
the
efficient
cause
of
reprobation
.
1
Obiect
.
The
aduersaries
obiect
,
that
this
place
is
not
so
much
to
be
vnderstood
of
Iacob
and
Esau
,
as
of
the
people
that
were
borne
of
them
,
which
they
prooue
because
the
places
of
Moses
and
Malachie
that
are
alleadged
talke
of
the
people
of
Israel
and
Idumea
,
or
the
posteritie
of
Iacob
and
Esau
.
Ans.
1.
They
cauill
of
set
purpose
.
For
they
doe
not
answer
the
place
of
Paul
,
which
I
brought
to
confirme
mine
argument
,
namely
,
when
the
children
were
yet
vnborne
,
and
before
they
had
done
either
good
or
ill
.
Let
them
say
that
the
Apostle
remooues
not
away
both
Esaus
ill
works
and
Iacobs
good
ones
.
Here
is
the
pith
of
mine
argument
,
let
them
hamstring
this
sinew
if
they
can
or
dare
.
2.
They
passe
by
this
argument
with
silence
,
and
obiect
against
the
two
testimonies
alleadged
by
Paul
,
as
if
the
argument
of
proofe
had
beene
fetched
from
them
,
and
so
gainesay
Pauls
words
,
who
most
certenly
speakes
of
Iacobs
and
Esaus
persons
.
vers.
10.
Neither
did
he
onely
(
saith
he
)
but
Rebecca
also
,
when
shee
had
conceiued
by
one
,
namely
our
father
Isaac
,
had
experience
of
the
same
.
I
pray
of
whome
did
shee
goe
then
,
not
of
Esau
and
Iacob
?
the
same
is
cleare
by
vers.
11.
for
before
the
children
were
yet
borne
,
or
euer
they
had
done
either
good
or
ill
.
Of
what
children
doth
he
speak
?
of
Esau
and
Iacob
.
3.
They
refute
themselues
wherein
they
saide
,
that
Paul
speakes
not
so
much
of
Esau
,
as
of
his
posteritie
,
when
they
say
when
Esau
was
a
type
of
the
reprobate
Iewes
.
If
Esau
was
here
brought
in
as
a
type
of
the
reiected
nation
of
the
Iewes
,
what
neede
they
in
Esaus
name
,
vnderstand
Edumeans
or
posteritie
of
Esau
?
Againe
,
he
that
takes
the
words
of
the
Prophet
,
Malach.
1.2
,
3.
to
be
vnderstood
of
their
posteritie
,
and
not
of
Esaus
and
Iacobs
owne
persons
,
doe
iniurie
to
the
text
.
2
Obiect
.
This
place
of
Paul
may
not
be
vnderstood
of
eternall
election
or
reprobation
,
because
else
it
should
necessarily
follow
,
that
not
onely
Iacob
was
absolutely
predestinated
to
eternall
saluation
,
but
also
the
whole
people
that
descended
of
him
.
And
againe
,
that
not
onely
Esau
was
simply
reiected
from
the
grace
of
God
,
but
that
all
his
posteritie
every
one
was
simply
reprobates
.
For
the
testimonies
which
Paul
brings
to
prooue
his
purpose
,
speake
of
the
people
that
issued
from
these
fathers
.
But
these
consequences
were
absurd
,
because
all
Iacobs
posteritie
were
not
saued
,
nor
yet
all
Esaus
condemned
.
Therefore
.
Ans.
1.
It
is
false
that
this
place
of
Pauls
is
not
to
be
vnderstood
of
eternall
election
or
reprobation
.
For
he
speakes
so
plainely
that
none
that
is
well
in
his
wittes
can
denie
it
.
When
the
children
were
yet
vnborne
,
&c.
that
the
purpose
of
God
which
is
according
to
Election
,
not
of
workes
,
but
of
him
that
calleth
,
should
stand
sure
.
Now
graunting
there
is
Election
,
we
must
needes
allo
graunt
Reprobation
,
because
there
is
no
election
without
reprobation
.
2.
It
doth
not
follow
:
for
those
absurdities
doe
not
ensue
by
graunting
our
opinion
,
because
v.
11.
out
of
which
the
argument
of
our
reason
is
fetch
,
speaks
of
their
persons
and
not
of
their
posteritie
,
but
they
deale
not
with
vs
as
if
we
disputed
out
of
Moses
,
Gen.
25.
and
Malach.
1.
3.
In
the
application
of
our
authorities
,
v.
12.
&
13.
they
accuse
not
vs
but
Paul
,
as
if
he
had
wrongly
drawne
it
vnto
their
persons
,
which
the
seat
it selfe
(
as
they
fondly
speake
)
doth
shew
it
should
be
referred
to
the
people
which
came
of
them
.
As
if
they
were
better
interpreters
of
Moses
and
Malachie
then
the
Apostle
Paul
,
and
that
which
he
applieth
to
their
persons
,
did
not
indeede
belong
to
them
,
but
to
both
postetities
.
But
to
the
ende
that
Pauls
applying
of
it
may
be
tho●owly
vnderstood
,
we
must
obserue
3.
axiomes
very
behoouefull
for
the
interpretation
of
this
Scripture
.
Ax.
1.
Corporall
and
temporatie
matters
promised
vnto
the
fathers
in
the
old
testament
,
were
types
and
sacraments
of
greater
matters
,
euen
of
spirituall
and
eternall
.
2
The
things
that
God
ioyned
wich
his
promises
,
no
man
may
plucke
asunder
,
but
he
ioyned
spirituall
and
eternall
thinges
with
corporall
and
temporall
:
ergo
not
to
bee
seuered
.
3.
Pauls
vse
is
to
comprise
the
question
or
the
sentence
to
bee
confirmed
and
the
confirmation
thereof
both
together
in
the
testimonie
he
alleadgeth
,
so
that
omitting
the
sentence
to
be
confirmed
,
he
sets
downe
the
testimonie
onely
,
because
there
in
the
sentence
to
be
confirmed
is
contained
also
.
Now
I
will
annex
the
reason
of
Pauls
application
;
because
that
the
chiefe
or
greater
part
of
the
Iewes
being
puft
vpp
with
the
title
of
the
church
set
at
naught
the
gospell
of
Iesus
Christ
,
the
faith
of
many
simple
men
beganne
to
faint
,
who
among
the
gentiles
had
imbraced
the
gospell
:
because
they
thought
it
not
likelie
that
Iesus
Christ
and
the
saluation
in
him
promised
could
possiblie
bee
reiected
of
the
elected
people
,
the
holy
nation
and
naturall
Israelites
.
Therefore
Paule
to
arme
the
weaker
sort
against
this
scandall
,
giues
them
to
witt
:
that
none
of
the
beleeuers
ought
to
bee
offended
,
that
all
the
Israelites
did
not
imbrace
the
gospell
and
beleeue
in
Christ
Iesus
,
because
they
were
reiected
:
which
reiection
on
some
good
reason
hee
sets
downe
very
obscurely
.
Romaines
9.1.2.3
.
then
ver.
6.
there
is
an
occupation
,
wherein
hee
meets
with
this
obiection
.
Jf
the
nation
of
the
Jewes
bee
reiected
,
then
the
worde
of
God
is
fallen
to
the
grounde
:
that
is
,
his
promise
that
hee
made
to
Abraham
is
made
voide
,
whereby
he
adopted
his
posteritie
into
a
people
to
himselfe
.
Paul
denies
the
consequence
,
and
saies
the
promise
is
not
annihilated
,
because
all
are
not
Israel
that
are
of
the
father
Israel
.
that
are
of
the
father
Israel
.
We
must
vnderstand
there
are
two
houses
of
Iacob
,
one
of
flesh
and
blood
the
other
borne
of
the
spirit
and
faith
saith
Iustine
Martyr
in
his
dialogue
with
Trypho
the
Iew
.
Now
the
promise
belongs
to
the
sonnes
that
were
borne
of
the
spirite
and
faith
,
and
not
to
the
sonnes
of
the
flesh
:
and
this
hee
proueth
by
two
like
examples
.
1.
The
first
is
of
Abrahams
children
,
of
whom
Isaac
was
onely
counted
for
his
sonne
:
and
lest
any
man
should
surmise
,
that
this
difference
stretched
no
further
then
Isaac
and
Ismael
onely
,
the
Apostle
sets
downe
the
generall
application
.
Those
are
not
the
children
of
God
that
are
the
children
of
the
flesh
,
but
they
that
are
the
children
of
the
promise
are
accounted
in
the
seede
.
2.
The
second
example
is
of
Esau
and
Iacob
:
who
albeit
they
were
borne
of
Isaac
the
sonne
of
the
promise
,
both
of
one
mother
and
at
one
birth
,
not
at
diuers
as
Ismael
and
Isaac
were
,
yet
onely
Iacob
was
chosen
and
Esau
was
reiected
.
The
time
of
the
reiection
is
described
in
these
words
:
when
the
children
were
yet
vnborn
:
that
is
before
shee
was
deliuered
:
then
their
works
are
denied
to
bee
the
efficient
cause
of
Iacobs
election
and
Esaus
reprobation
,
in
these
words
when
they
had
done
neither
good
nor
ill
:
ergo
:
good
works
were
not
the
cause
of
choosing
Iacob
,
norill
works
the
cause
of
casting
of
Esau
.
And
thus
doth
Augustine
expound
this
place
tom.
7.
in
his
booke
of
the
predestination
of
the
Saints
cap.
16.
But
we
come
back
to
little
ones
,
to
twins
,
to
them
(
if
that
be
two
little
)
that
were
yet
vnborne
:
who
were
begot
both
at
one
time
,
and
to
bee
borne
both
at
one
instant
.
The
diuers
and
discrepant
iudgement
of
Gods
will
appears
in
them
:
where
the
deepnes
of
the
question
will
trouble
the
sence
of
men
,
that
argue
to
proudly
of
the
will
of
God
.
Exalt
thy
voice
with
all
thy
power
now
thou
vniust
accuser
of
the
iust
,
and
tell
me
what
harme
he
did
,
what
good
the
other
:
and
Paul
shall
answer
thee
not
I
,
neither
of
them
had
deserued
any
thing
,
but
the
potter
hath
power
ouer
the
clay
,
to
make
of
the
same
lump
,
one
vessel
to
honor
,
another
to
dishonor
.
Then
is
set
downe
the
end
why
their
works
must
not
bee
accounted
the
cause
of
election
and
reprobation
,
(
viz.
)
that
the
purpose
of
God
which
is
according
to
election
,
not
of
works
but
of
him
that
calleth
,
should
remaine
firme
.
After
that
Esaus
reiection
is
hereby
proued
,
for
that
albeit
hee
were
the
elder
brother
,
yet
he
was
giuen
to
be
his
brothers
seruant
,
according
to
the
diuine
oracle
extant
Gen.
25.23
.
But
as
Pauls
stile
is
concise
and
briefe
,
the
sentence
concerning
the
difference
betweene
Iacob
and
Esau
is
included
in
the
testimonie
that
he
citeth
out
of
Genesis
:
when
they
were
yet
vnborne
&c.
as
if
hee
should
haue
said
:
the
elder
was
reiected
&
the
younger
elected
,
as
it
was
said
to
Rebecca
.
The
elder
shall
serue
the
younger
.
Obiect
.
But
this
application
of
this
oracle
may
seeme
vnseasonable
for
two
causes
.
1.
Because
that
speaks
of
the
whole
people
,
whereas
Paul
deals
but
of
Esau
and
Iacob
onely
.
2.
That
speakes
but
of
corporall
seruitude
or
Lordship
,
but
Paul
of
their
spirituall
condition
.
Ans.
For
the
first
,
wee
are
to
learne
that
the
oracle
speaks
so
of
two
peoples
as
not
excluding
their
beginners
:
nay
comprehendeth-them
in
their
authors
.
For
to
speake
properly
the
two
nations
themselues
were
not
in
Rebeccaes
wombe
,
but
onely
their
authors
:
therefore
that
which
the
oracle
spake
of
the
nations
,
Paul
did
rightly
applye
to
their
beginners
:
because
the
triall
and
truth
ought
to
bee
exhibited
in
the
authors
and
heads
of
the
nations
themselues
.
Therefore
Isaac-saies
to
Esau
Gen.
27.39
.
Behold
I
haue
made
him
thy
Lord.
Now
for
the
second
,
the
truth
is
,
the
oracle
soundes
of
the
externall
prerogatiue
of
the
birthright
and
possession
of
the
land
of
Canaan
,
translated
vnto
Iacob
and
of
the
corporal
seruitude
wherein
the
posteritie
of
Esau
was
subiect
to
the
posteritie
of
Iacob
,
but
it
doth
not
exclude
spirituall
and
internall
matters
.
For
the
translation
of
the
birthright
and
title
of
possessing
the
land
of
Canaan
vnto
Iacob
,
and
Iacobs
dominion
ouer
Esau
,
and
Esaus
seruitude
,
was
a
tipe
of
a
greater
thing
,
namely
of
Iacobs
spirituall
election
,
and
Esaus
reprobation
:
that
is
,
that
Iacob
was
elected
,
both
to
bee
the
heire
of
eternall
life
,
as
also
to
bee
the
enlarger
of
the
church
,
so
that
his
posteritie
possessed
the
name
and
title
of
the
church
and
enioyed
the
prerogatiue
of
the
couenant
of
grace
.
And
on
the
other
side
that
Esau
was
reiected
,
both
from
the
inheritance
of
eternall
life
,
and
also
from
the
societie
of
the
church
:
and
therefore
that
his
offspring
the
Idumeans
should
bee
cut
from
the
body
of
the
church
.
So
doeth
Augustine
expound
this
place
of
election
or
predestination
to
honor
.
lib.
de
praedest
.
&
gra.
cap.
9.
saying
,
that
the
blessed
Apostle
,
speaking
a
little
aboue
of
the
iudgement
of
Gods
power
in
mens
election
,
confirmed
it
with
impregnable
examples
,
where
hee
spake
of
Rebeccaes
child
bearing
and
issue
yet
within
her
bellie
,
referring
the
whole
matter
to
Gods
grace
:
and
he
concludes
the
chapter
thus
,
he
saieth
not
of
workes
before
going
,
but
when
hee
saide
generally
not
of
workes
,
there
he
would
haue
vs
vnderstand
both
past
and
to
come
:
past
which
were
not
at
all
;
to
come
,
which
were
not
yet
.
Iacob
was
predestinated
a
vessell
to
honor
,
because
not
of
workes
,
but
of
him
that
calleth
i●
voi●●
saide
,
the
elder
shall
serue
the
younger
.
What
could
Saint
Augustine
haue
spoke
more
plainly
?
for
out
of
the
verie
oracle
the
elder
&c.
hee
concludes
,
that
Iacob
was
predestinated
a
vessel
vnto
honor
.
The
like
he
doth
de
praedest
.
sanct.
cap.
16.
and
again
in
his
booke
de
correp.
&
gra.
cap.
7.
Obiect
.
If
that
oracle
must
bee
vnderstood
of
election
and
reprobation
,
then
all
Iacobs
posteritie
were
elected
and
all
Esaus
reiected
:
but
they
were
out
:
ergo
:
Ans.
The
connex
is
vntrue
,
for
it
followes
not
,
if
Iacob
be
elected
vnto
life
,
that
al
his
posterity
must
needs
be
so
:
because
election
doth
not
depend
vpon
the
carnall
generation
of
Iacob
,
but
of
the
freewil
of
god
electing
whome
he
will
:
likewise
againe
it
is
not
necessary
that
al
Esaus
sonnes
should
be
reprobates
,
because
of
the
same
reason
:
for
that
reprobation
doth
not
depend
vpon
the
carnall
generation
,
but
of
the
iust
will
of
God
.
Obiect
.
But
neither
Rebecca
not
Esau
vnderstood
that
oracle
(
the
elder
shall
serue
the
yonger
)
of
Esaus
eternall
reprobation
,
no
more
must
we
:
and
much
lesse
,
that
he
was
by
Gods
most
absolute
will
and
decree
neuer
more
to
bee
repealed
,
adiudged
to
the
punishment
of
hel
fire
eternally
:
and
this
is
good
for
two
reasons
.
1.
because
if
Isaac
and
Rebecca
,
by
the
illumination
of
Gods
spirit
,
had
thought
the
oracle
concerning
the
children
yet
vnborne
must
bee
vnderstood
,
how
could
it
possiblie
be
,
that
they
should
not
be
vtterly
swallowed
vpp
and
kild
vp
with
such
vnspeakable
griefe
,
if
they
had
though
that
there
little
babie
dandled
on
his
mothers
lapp
,
and
sucking
at
her
brest
had
bin
by
force
of
the
oracle
a
firebrand
of
hell
,
in
so
much
as
that
all
meanes
of
grace
and
saluation
had
beene
barred
vpp
against
him
most
infallibly
,
and
that
for
no
other
cause
in
the
worlde
,
but
because
God
would
haue
it
so
?
and
ergo
the
mother
vnderstood
it
not
thus
.
2.
Because
Isaac
,
or
rather
the
verie
spirit
of
God
,
professedly
expounding
the
oracle
Gen.
27.
did
not
vnderstand
it
of
eternall
reprobation
.
Ans.
1.
They
deale
sophistically
by
many
captious
interrogations
as
if
they
were
al
one
:
for
in
this
consequent
there
are
two
questions
put
for
one
.
The
first
of
which
onely
pertaines
to
the
controuersie
now
in
hand
:
the
second
is
nothing
to
the
purpose
&
detractory
:
because
by
the
simple
will
and
vnchangeable
decree
of
God
,
whereby
Esau
is
adiudged
to
hell
fire
,
they
vnderstand
according
to
their
manner
,
to
be
ordained
to
damnation
without
respect
of
sinne
:
but
we
hold
that
god
hath
adiudged
none
to
damnation
,
but
onely
for
sinne
:
therefore
auaunt
with
this
slaunder
.
2.
The
proposition
that
is
lest
out
doth
not
follow
,
if
Rebecca
and
Isaac
did
not
vnderstand
the
oracle
so
,
then
we
must
not
:
for
all
things
were
not
so
plainely
deliuered
to
the
faithfull
in
the
old
restament
,
as
they
are
in
the
new
:
ergo
though
Isaac
and
Rebecca
did
not
fully
knowe
the
meaning
of
it
,
yet
Paul
did
,
whome
we
follow
,
as
a
most
true
interpreter
of
the
old
testament
.
3.
But
Rebecca
and
Isaac
did
vnderstand
it
so
,
as
for
the
proofes
they
proue
it
not
.
For
the
first
is
but
a
meere
and
idle
florish
of
rhetorike
,
and
an
exaggeration
of
the
sorrowe
which
Isaac
and
Rebecca
should
haue
taken
if
they
had
vnderstood
the
oracle
of
eternall
reprobation
,
and
such
as
would
greatly
moue
pitie
in
seelie
women
,
that
can
easily
shedd
teares
very
tenderly
for
any
thing
,
but
not
such
as
truely
beleeue
,
and
reuerently
submit
themselues
vnto
the
will
of
God
;
as
Isaac
and
Rebecca
did
,
without
grudging
or
resisting
gods
will
.
What
?
did
not
Abraham
vnderstand
that
Ismael
was
excluded
from
the
earthly
inheritance
and
therewithall
from
the
inheritance
of
eternall
life
?
and
yet
he
died
not
for
griefe
:
Did
not
Dauid
knowe
that
Absolom
was
the
childe
of
hel
,
and
yet
was
neuer
swallowed
vp
with
sorrow
for
the
matter
?
wee
must
not
bee
more
mercifull
then
God
,
but
with
reuerence
approue
his
good
will
,
though
it
seeme
somewhat
hard
to
flesh
&
blood
.
The
second
proofe
beggs
the
question
,
as
if
Isaac
when
he
blessed
Iacob
,
had
his
minde
setled
vpon
corporal
and
temporall
matters
onely
,
and
had
not
rather
his
eye
vpon
spirituall
and
eternal
,
as
we
collect
Heb.
11.20
.
Where
the
Apostle
bringeth
the
example
of
Isaac
,
by
faith
blessing
his
sonnes
of
future
matters
;
thereby
to
proue
the
nature
of
sauing
faith
which
is
not
fixed
vpon
earthly
but
heauenly
things
.
Obiect
.
Yet
Esau
in
Paul
is
brought
in
not
for
an
example
of
eternall
reprobation
,
but
for
a
type
of
the
reprobate
people
of
the
Iewes
:
arguing
thus
,
he
that
was
a
type
,
&c.
is
not
an
example
of
reprobation
.
Ans.
1.
The
proposition
is
false
,
and
such
an
other
as
this
;
He
that
was
a
type
of
Iudas
the
betraier
as
Doeg
was
,
is
not
an
example
of
betraying
.
Doeg
both
was
a
type
and
the
man
himselfe
:
and
so
was
Esau
.
2.
They
di●prooue
their
assumption
themselues
,
saying
the
person
of
Esau
is
not
so
much
meant
in
this
place
,
as
the
people
that
sprong
of
him
.
For
if
the
Edomices
be
here
meant
by
Esau
,
how
then
is
Esau
here
put
for
a
type
of
the
reiected
Israelites
?
if
they
say
the
Edomites
are
also
by
him
vnderstood
,
this
answer
is
not
worth
a
rush
.
For
if
by
Esau
all
his
posteritie
be
vnderstood
that
were
ingaged
to
be
slaues
to
Iacob
and
his
posteritie
,
and
reiected
from
the
lande
of
Canaan
,
it
will
follow
that
all
were
seruants
:
which
is
false
.
For
Esaus
posteritie
was
first
of
all
subdued
by
Dauid
and
brought
into
bondage
,
2.
Sam.
8.13
.
whereas
beforetime
they
had
bin
free
,
and
their
kings
no
others
vassals
.
Neither
did
they
euer
serue
,
because
the
Edomites
shooke
off
the
yoke
of
bondage
and
seruitude
vnder
Ioram
the
sonne
of
Iosaphat
,
2.
King.
8.20
.
as
Isaac
prophecied
,
Gen.
27.40
.
yea
and
that
which
is
more
then
so
,
Herod
the
Edumean
and
his
posteritie
ruled
and
raigned
afterward
in
the
lande
of
Ganaan
.
3.
If
the
assumption
were
true
,
that
is
,
that
Esau
was
a
type
of
the
people
of
the
Iewes
that
was
so
to
be
reiected
,
then
can
it
not
be
denied
but
that
Esau
himselfe
was
a
reprobate
.
They
prooue
their
obiection
thus
:
Ismael
also
was
cast
out
of
his
fathers
house
,
and
in
him
there
was
a
type
shadowing
out
that
mysterie
that
the
people
of
the
Iewes
should
one
day
be
reiected
:
but
who
would
hereupon
inferre
,
that
Ismael
was
reiected
by
euerlasting
reprobation
from
saluation
?
Ans.
Marrie
that
doth
Paul
,
Galat.
4.30
.
What
saies
the
Scripture
?
cast
out
the
bondman
and
her
sonne
,
for
the
sonne
of
the
bondwoman
shall
not
be
heire
with
the
sonne
of
the
free
:
but
the
barring
from
the
earthly
inheritance
,
was
a
signe
&
token
of
barring
from
the
heauenly
.
2
Obiect
.
That
by
this
place
of
Paul
we
are
not
to
gather
Esaus
eternall
reprobation
,
is
cleare
by
the
very
manner
of
applying
this
type
of
Iacob
and
Esau
to
his
purpose
.
For
thus
hee
would
say
.
Euen
as
the
title
of
the
birthright
and
the
promise
of
possessing
the
land
,
did
not
depend
vpon
workes
,
as
it
did
not
vpon
this
carnall
priuiledge
,
that
Esau
was
elder
then
Iacob
,
but
vpon
free
election
,
by
which
,
not
of
workes
(
which
the
children
yet
vnborne
could
haue
none
of
,
neither
good
nor
badde
,
)
but
of
him
that
called
it
was
said
,
The
elder
shall
serue
the
younger
.
So
againe
in
the
type
,
(
the
inheritance
of
eternall
life
)
we
must
not
thinke
is
theirs
,
that
stand
vpon
their
carnall
generation
and
natiuitie
of
Abraham
,
Isaac
,
and
Iacob
,
or
seeke
saluation
in
their
workes
:
but
the
inheritance
is
theirs
,
who
neither
vaunt
of
their
workes
,
nor
bragge
of
their
carnall
prerogatiue
from
Abraham
,
but
put
their
whole
trust
and
affiance
of
their
righteousnesse
and
saluation
in
the
free
mercie
of
God
.
This
is
Pauls
onely
drift
in
this
place
,
and
not
any
other
thing
contrarie
hereunto
.
Ans.
This
instance
is
false
,
foolish
,
and
hangs
not
together
.
False
,
first
because
Paul
doth
not
in
this
manner
applie
those
things
he
spake
of
Esau
and
Iacob
,
to
his
purpose
,
but
the
cleane
contrarie
way
.
For
this
is
Pauls
proposition
in
the
6.
verse
,
Not
all
that
are
of
the
father
Israel
,
are
Israel
:
that
is
,
not
all
that
deriue
their
pedigree
from
Israel
,
are
to
be
numbred
among
the
true
Israelites
,
or
all
the
posteritie
of
the
Patriarke
Iacob
,
are
in
truth
the
sonnes
of
Iacob
.
This
the
Apostle
prooueth
by
two
very
like
examples
:
first
,
because
all
the
sonnes
of
Abraham
,
are
truly
sonnes
:
secondly
,
not
all
the
sonnes
of
Isaac
and
Rebecca
,
are
sonnes
in
deede
.
And
thus
doth
the
Apostle
applie
them
.
As
all
the
sonnes
of
Isaac
and
Rebecca
are
not
truly
sonnes
,
so
not
all
that
are
of
the
father
Israel
,
are
true
Israelites
,
or
truly
the
sonnes
of
Israel
.
That
all
the
sonnes
of
Isaac
and
Rebecca
are
truly
sonnes
he
prooueth
by
the
adiuncts
,
because
one
of
them
,
that
is
,
Iacob
was
elect
,
the
other
,
to
wit
,
Esau
,
was
reiected
.
And
shewes
that
the
translating
of
the
birthright
vpon
Iacob
,
was
the
testimonie
of
his
election
,
as
also
his
Lordship
ouer
Esau
,
and
the
taking
away
of
the
birth-right
from
Esau
,
and
giuing
him
to
be
a
bondsetuant
vnto
Iacob
,
was
a
signe
of
Esaus
reiection
.
And
the
cause
of
Gods
disposing
matters
after
this
order
,
by
which
meanes
Esau
was
reiected
and
Iacob
elected
,
he
saith
was
not
their
workes
,
either
good
or
ill
.
2.
It
is
false
for
so
consitruing
the
priuiledge
of
the
birth-right
,
as
if
there
were
nothing
else
meant
thereby
,
but
onely
the
inriching
Iacob
with
earthly
blessings
,
and
depriuing
of
Esau
of
temporall
commodities
,
without
any
respect
had
vnto
the
heauenly
.
And
so
that
Iacobs
faith
was
fixed
but
onely
vpon
temporall
things
,
which
is
very
absurd
.
2
It
cannot
stand
.
For
it
saies
that
the
promise
of
possessing
the
land
did
not
depend
on
workes
,
as
neither
on
this
carnall
priuiledge
that
Esau
was
the
elder
brother
;
seeing
that
promise
was
made
to
Iacob
,
how
can
the
remoouing
away
of
Iacobs
works
&
Esaus
prerogatiue
of
the
flesh
stand
both
together
?
therfore
they
should
haue
said
thus
,
that
the
promise
of
possessing
the
land
,
did
not
depend
on
Iacobs
good
works
,
nor
yet
was
hindred
by
Esaus
carnall
priuiledge
,
because
Esau
was
the
elder
.
And
not
that
it
did
not
depend
theron
.
3
It
is
also
friuolous
and
foolish
:
making
the
inheritance
of
eternall
life
a
type
:
but
of
what
can
they
tell
?
so
doltish
they
are
,
that
they
know
not
what
they
say
or
asseuere
.
They
say
the
inheritance
of
eternall
life
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
very
truth
of
the
type
say
they
.
But
I
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
simply
taken
for
the
same
thing
in
the
Scripture
,
Heb.
9.24
.
the
holy
things
made
with
hands
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
true
ones
,
that
is
,
types
.
Sometimes
,
for
a
new
type
agreeing
with
the
old
in
the
ende
or
scope
,
1.
Pet.
3.21
.
baptisme
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
deluge
,
that
is
,
a
type
answering
,
signifying
,
and
sealing
the
same
thing
:
but
neuer
of
the
thing
it selfe
signed
,
or
the
truth
of
the
type
.
So
these
men
are
both
absurd
Diuines
and
foolish
grammarians
.
If
they
had
but
looked
vpon
Bezaes
larger
notes
on
the
new
testament
,
there
they
might
haue
learned
the
exposition
of
this
word
:
but
they
are
ashamed
to
learne
,
and
will
rather
say
any
thing
,
be
it
neuer
so
false
or
foolish
then
yeelde
to
the
truth
.
And
thus
farre
in
defence
of
the
first
argument
,
shewing
that
the
cause
of
the
decree
of
reprobation
is
not
sinne
.
Nowe
followe
more
.
2.
Arg.
Sinne
is
not
the
cause
of
the
eternall
will
of
God
:
but
the
decree
of
reprobation
is
the
eternall
will
of
God
:
therefore
sinne
is
not
the
cause
of
the
decree
of
reprobation
.
The
proofe
of
the
maior
is
,
because
the
eternall
will
of
God
is
the
first
and
highest
cause
other
wise
it
were
not
,
but
sinne
should
be
before
it
:
for
euery
efficient
cause
is
before
the
effect
.
August
.
tom.
1.
lib.
1.
de
genesi
contra
Manich.
cap.
2.
If
the
will
of
God
hath
any
cause
,
something
goes
before
it
:
which
is
grosse
to
surmise
.
2.
Because
Gods
will
dependeth
on
no
superiour
cause
.
3
That
which
was
from
euerlasting
hath
not
sinne
for
the
efficient
cause
,
for
nothing
that
began
to
be
in
time
can
be
the
efficient
to
that
which
was
from
eternal
:
but
the
decree
of
reprobation
was
from
eternall
:
ergo
.
4
Whatsoeuer
is
after
the
decree
of
reprobation
in
time
,
is
not
the
efficient
cause
of
the
decree
:
sinne
is
after
it
in
time
:
ergo
.
Obiect
.
Though
sinne
be
after
it
in
time
,
yet
it
may
be
the
cause
thereof
,
because
with
God
nothing
is
past
or
to
come
,
but
all
things
are
present
actually
.
Ans.
If
this
be
a
good
argument
,
so
is
that
:
Because
with
God
there
is
nothing
past
or
to
come
,
therefore
good
workes
is
the
efficient
cause
of
election
,
how
soeuer
in
time
it
comes
after
it
.
5
If
sinne
be
the
cause
of
the
eternal
decree
of
reprobation
,
it
followes
that
either
all
men
are
reprobated
to
euerlasting
death
,
because
all
are
by
nature
the
children
of
wrath
,
for
〈◊〉
haue
sinned
and
are
depriued
of
the
glorie
of
God
;
or
else
that
the
elect
are
not
subiect
to
sinne
,
or
else
are
better
then
other
in
nature
,
and
there
sore
for
their
dignitie
and
merits
are
not
reprobate
:
both
which
are
absurd
and
contrarie
to
the
Scripture
:
therefore
.
6
If
sinne
be
the
cause
of
the
decree
of
reprobation
,
merits
are
the
cause
of
the
decree
of
election
:
but
that
is
not
so
:
ergo
.
this
is
Luthers
reason
,
Tom.
6.
printed
at
Wittenberge
,
fol.
532.
pag.
2.
7
If
it
proceedes
originally
out
of
eternall
predestination
,
who
shall
not
beleeue
,
nor
be
deliuered
from
sinne
,
then
surely
the
efficient
cause
of
that
predestination
is
not
vnbeleefe
nor
any
other
sinne
:
but
the
antecedent
is
true
:
ergo
.
Luther
saith
it
in
his
Dutch
preface
vpon
the
epistle
to
the
Romans
.
8
If
God
hath
decreed
reprobation
of
his
meere
free
will
and
good
pleasure
,
then
surely
sinne
is
not
the
cause
of
the
decree
:
but
the
first
is
true
.
For
if
God
decreed
to
conceale
his
sauing
knowledge
from
the
wise
and
prudent
,
for
no
other
cause
in
the
world
but
his
owne
free
pleasure
,
then
he
decreed
their
reprobation
also
,
onely
of
his
meere
pleasure
.
For
there
is
no
other
cause
of
hiding
the
grace
Euangelicall
from
worldly
men
,
then
there
is
of
reiecting
the
same
.
But
the
first
is
true
,
Math.
25.26
.
Therefore
the
last
also
.
9
If
sinne
were
the
cause
of
eternall
reprobation
,
many
absurdities
would
thereof
insue
.
1.
Paul
had
erred
,
vrging
this
expressely
,
when
they
had
done
neither
good
nor
ill
.
2.
His
answers
had
bin
friuolous
to
the
following
obiections
,
as
first
:
If
God
reiected
Esau
because
he
hated
him
,
he
is
vniust
:
secondly
,
why
is
yet
displeased
,
for
who
hath
resisted
his
will
?
for
the
readiest
answer
had
bin
this
,
to
haue
said
sinne
was
the
cause
of
Esaus
and
Pharaos
reprobation
.
But
he
is
so
farre
from
betaking
himselfe
to
this
answer
,
that
by
preuention
he
cut
the
throat
of
it
,
saying
,
when
as
yet
they
had
done
neither
good
nor
ill
,
and
commanding
vs
to
rest
in
the
sole
will
of
God
.
Thirdly
,
God
should
be
curbed
,
that
he
should
not
haue
free
power
to
doe
with
his
owne
what
he
wil
,
and
at
his
owne
pleasure
to
make
himselfe
a
vessell
,
wherein
to
shew
his
wrath
and
exhibit
an
example
of
his
power
.
10
The
orthodoxall
fathers
,
Augustine
,
Ierome
,
Prosper
,
Fulgentius
,
Bernard
,
nay
and
the
very
schoolemen
themselues
,
Peter
Lombard
,
Thomas
Aquinas
,
Gregorius
Ariminensis
and
Durandus
:
yea
both
Luther
and
some
of
his
owne
sectaries
(
I
speake
this
for
the
Lutherans
sakes
)
doe
prooue
that
the
cause
of
eternall
reprobation
is
not
sinne
:
for
breuities
sake
I
will
here
alleadge
but
some
of
them
.
Augustine
,
tom.
4.
lib.
1.
ad
Simplicianum
,
quast.
2.
pag.
447.
in
Frobens
print
,
saith
,
If
because
God
foreknew
Esaus
euill
workes
,
therfore
he
predestinated
him
to
serue
his
younger
brother
,
for
that
cause
also
he
predestinated
Iacob
to
haue
dominion
ouer
his
elder
brother
,
because
he
knew
his
works
would
be
goods
.
And
again
to
hate
Esau
but
for
merit
of
iniustice
,
is
vniust
:
but
graunt
that
once
,
and
we
shall
haue
Iacob
begin
to
be
loued
for
his
merit
of
righteousnes
:
which
if
it
be
true
,
them
is
that
false
,
that
not
of
works
:
And
by
and
by
after
,
why
was
Esau
yet
vnborne
disliked
:
when
he
could
neither
beleeue
him
that
called
him
,
nor
yet
contemne
his
calling
,
nor
worke
either
good
or
il
,
without
gods
foreknowledge
that
his
will
would
be
euill
:
which
if
you
graint
once
,
that
any
could
be
liked
or
disliked
,
for
that
which
yet
was
not
in
time
,
but
onely
because
god
knew
before
hand
that
it
would
be
,
it
will
follow
,
that
he
could
be
liked
for
his
works
also
which
God
foresawe
be
in
him
,
albe
it
yet
he
had
done
nothing
.
Again
in
his
Ench.
ad
Laur.
cap.
98.
it
is
in
all
mens
iudgements
an
vniust
matter
,
that
without
the
merits
of
good
or
euill
works
,
god
should
loue
one
&
hate
another
:
here
,
if
he
would
haue
the
ones
good
works
,
&
the
other
ill
bin
ment
,
which
God
foreknew
,
he
would
neuer
haue
said
,
not
of
works
:
but
,
of
future
works
,
and
so
would
haue
assoiled
that
question
,
or
rather
haue
made
no
question
that
should
neede
the
assoyling
.
The
like
he
saith
tom
.
2.
Epist.
105.
ad
Sixt.
pag.
305.
It
is
straunge
,
when
they
are
pinched
with
these
straits
,
into
what
downfals
they
cast
themselues
:
being
afraide
of
the
vessels
of
trueth
:
for
this
cause
(
say
the
Pelagians
)
before
they
were
borne
he
hated
the
one
&
loued
the
other
,
because
be
foresaw
their
future
deeds
:
who
doth
not
wonder
that
the
Apostle
was
so
ouershort
:
for
he
thought
not
of
this
,
when
as
it
were
the
aduersatie
popt
him
in
the
mouth
with
this
question
,
hee
did
not
aunswere
thus
brieflie
,
plainely
,
soundlie
and
easilie
.
And
a
little
after
.
Whatshall
we
say
then
?
is
there
iniquitie
with
God
?
God
forbid
:
but
why
God
forbid
?
for
the
works
which
he
knew
both
should
dono
,
God
forbid
this
too
.
Therefore
it
is
the
heresie
of
the
Pelagians
,
that
God
did
elect
or
reiect
men
for
their
workes
good
or
ill
foreseene
,
by
Augustines
iudgement
,
whome
we
are
bound
to
credit
more
then
a
companie
of
vpstarts
,
of
yesterdaies
growth
as
Tertullian
calls
them
contra
prax
.
cap.
2.
Peter
Lombard
lib.
1.
dist.
41.
cap.
1.
Then
seing
there
are
no
merites
of
the
grace
which
is
laid
before
a
man
to
iustification
,
much
lesse
of
predestination
it selfe
,
whereby
god
eternally
elected
whom
he
would
,
can
there
be
any
merits
:
so
nether
of
reprobation
,
whereby
he
foreknew
from
eternall
,
that
some
would
bee
euill
and
condemned
,
as
he
elected
Iacob
and
reiected
Esau
,
which
was
not
for
the
merits
which
they
then
had
,
because
they
had
none
,
for
they
themselues
were
not
,
nor
for
their
future
works
which
he
foresaw
,
either
elected
he
the
one
or
cast
of
the
other
.
Thomas
Aquinas
1.
par.
quest.
23.
art.
5.
and
pan
.
5.
quest.
6.
art.
2.
euidently
proues
that
there
is
no
cause
besides
his
will
onely
,
why
he
chose
the
one
or
refused
the
other
:
and
so
doth
Luther
Tom.
6.
in
Wittenberg
print
.
fol.
532.
pag.
2.
And
thus
farre
we
haue
shewed
that
sinne
is
not
the
cause
of
reprobation
:
now
we
must
dismember
our
aduersaries
forces
,
maintaining
the
contrary
opinion
.
Hose
13.9
.
Thy
destruction
is
of
thy selfe
O
Israel
:
ergo
sinne
is
the
cause
of
eternall
reprobation
.
Ans.
The
place
alleadged
is
wrongly
translated
:
for
in
the
Heb.
it
is
thus
.
Shicethca
Iisrael
chi
bi
beezreca
:
that
is
,
it
hath
destroyed
thee
(
meaning
the
calfe
which
they
worshipped
)
O
Israel
,
when
as
in
me
(
as
)
in
thy
help
(
thou
stoodest
or
shouldest
haue
stood
firme
and
fast
.
)
The
Chaldie
paraphrase
of
Ionathan
expounds
it
thus
.
When
you
corrupted
your
owne
works
you
house
of
Israel
the
gentiles
had
domination
ouer
you
:
but
you
returned
vnto
the
law
of
my
word
,
I
was
your
help
:
or
thus
,
Thy
king
on
whome
thou
didstrelie
neglecting
me
hath
vndone
thee
:
or
,
thy
fained
comfort
,
as
Aben
Ezra
giues
it
the
he
brew
hath
neither
(
thy
destruction
)
noryet
(
of
thy selfe
.
)
Now
out
of
this
corrected
translation
it
is
cleere
,
that
here
is
no
hold
to
ground
any
efficient
cause
vpon
of
the
decree
of
reprobation
,
but
teacheth
that
whether
it
was
the
calfe
or
their
imaginrie
comfort
or
(
which
better
a
grees
with
the
text
)
their
king
in
whome
they
were
some
what
to
confident
,
was
the
cause
of
the
peoples
destruction
whereas
contrary
wise
had
they
relied
vppon
the
Lord
they
should
haue
had
experience
of
his
help
.
2.
Though
the
version
were
sound
,
yet
they
would
pick
out
nothing
else
out
of
it
but
this
,
that
the
Israelites
were
the
cause
of
their
perdition
,
but
eternall
reprobation
is
neither
their
destruction
nor
cause
of
the
same
.
2.
Arg.
That
whose
be
ginning
is
from
mans
homebredd
naughtines
,
is
caused
of
sinne
:
but
the
beginning
of
reprobation
is
such
Rom.
11.20
.
They
are
broken
of
by
vnbeleefe
:
ergo
.
Ans.
1.
The
assumption
is
not
true
:
for
the
beginning
of
eternall
reprobation
is
from
the
will
of
God
,
that
would
shew
his
power
vpon
man
,
and
his
great
right
and
rule
.
2.
The
proofe
of
the
assumption
is
beside
the
cushion
;
for
the
assumption
talks
of
the
eternall
cause
of
reprobation
:
but
the
Apostle
speaketh
of
the
Iewes
temporary
barring
from
the
church
:
for
the
oliue
tree
wherfrom
the
Iewes
are
broken
,
is
the
church
or
people
of
god
:
now
that
breaking
of
,
is
their
reiection
from
the
communion
of
the
church
and
people
of
God
,
made
for
their
vnbeleefe
.
3.
Argu.
The
reprobate
by
repelling
the
word
of
god
whereon
faith
ariseth
,
make
themselues
vnworthie
of
eternall
life
.
Act.
13.46
.
Ergo.
Ans.
1.
Here
is
an
elench
of
a
false
cause
:
for
the
making
themselues
vnworthie
of
eternall
life
,
is
not
the
cause
of
the
decree
of
reprobation
which
is
eternall
,
that
in
time
.
2.
They
wrest
Pauls
words
to
a
wrong
sence
:
for
he
doeth
not
their
deliuer
the
cause
of
the
decree
of
reprobation
,
but
accuseth
the
Iewes
of
ingratitude
,
because
being
chosen
by
God
out
of
al
people
,
to
whom
the
gospel
of
Christ
the
Sauiour
of
the
world
should
be
preached
,
maliciously
contemned
so
great
a
blessing
,
and
therefore
iudged
themselues
to
be
vnworthie
of
eternall
life
:
that
is
gaue
sentence
of
themselues
that
they
were
not
worthie
of
life
eternall
.
4.
Argu.
That
whereof
the
holy
ghost
was
to
condemne
the
world
,
is
the
cause
of
the
decree
of
reprobation
:
but
that
was
concerning
sinne
,
as
Christ
Iesus
witnesseth
.
Ioh.
16.9
.
Ergo.
Ans.
1.
The
proposition
is
false
,
for
sinne
was
a
thing
temporall
:
the
cause
of
the
other
,
eternall
.
2.
They
take
needeles
paines
about
proouing
the
assumption
,
which
none
denies
,
and
let
alone
the
proposition
that
needs
it
more
.
5.
Argu.
God
is
not
the
author
of
eternall
reprobation
because
it
is
euill
:
Ergo
:
sinne
is
.
Ans.
1.
The
antecedent
is
false
:
and
2.
the
proofe
thereof
:
for
how
can
eternall
reprobation
be
cuil
,
being
Gods
eternall
decree
,
as
Theodoricus
Snepsius
in
his
Theses
of
predestination
discussed
at
Tubing
anno
1583.
6.
Argu.
God
is
not
one
that
wills
iniquitie
Psal.
5.5
.
therefore
sinne
is
the
cause
&c.
Ans.
Here
is
a
rope
made
of
sand
:
for
the
heretikes
(
as
faieth
Irencus
lib.
1.
contra
hereses
cap.
1.
)
labour
to
make
ropes
of
sand
:
they
goe
about
to
prooue
their
assertions
,
by
applying
either
the
Lords
parables
,
or
the
sayings
of
the
Prophets
or
speaches
of
the
Apostles
thereunto
,
least
their
braines
childe
should
want
colour
:
wherein
they
passe
ouer
the
order
and
course
of
the
scripture
,
and
as
much
as
in
them
is
,
pluck
a
sunder
the
members
of
trueth
:
for
they
translate
and
transforme
,
and
making
one
thing
of
another
,
deceiue
a
great
many
,
with
wisedome
ill
contriued
out
of
the
Lords
words
,
that
they
pretend
to
their
error
:
euen
so
play
our
aduersaries
in
this
case
:
for
howe
hangs
Dauids
wordes
with
their
cause
?
howe
proue
they
it
,
if
not
thus
?
That
which
God
wils
not
,
the
cause
of
that
is
sinne
:
but
the
decree
of
reprobation
God
wills
not
:
proofe
,
because
it
is
iniquitie
:
ergo
:
the
cause
of
reprobation
is
sinne
.
Ans.
1.
The
proposition
is
not
vniuersallie
true
:
for
god
wil
not
manie
things
whose
cause
notwithstanding
is
not
sinne
,
as
that
Christ
should
be
an
earthly
king
,
or
that
thou
shouldst
be
God
,
or
an
angell
,
or
the
monarke
of
the
whole
world
.
2.
The
assumption
is
false
:
for
when
god
did
reiect
those
he
elected
not
,
surely
by
the
counsell
of
his
owne
will
he
reiected
them
,
because
he
doth
all
things
by
the
councell
of
his
owne
will
.
Eph.
1.11
.
3.
The
proofe
of
the
assumption
is
false
,
that
Gods
decree
is
iniquitie
:
what
fend
would
say
this
?
7.
Arg.
They
that
being
inuited
refused
to
come
to
the
feast
,
the
cause
of
their
reprobation
is
sinne
:
the
reprobate
refuse
.
Luc.
14.24
.
Ergo.
Ans.
There
is
an
homonymie
in
the
word
Reprobation
:
for
in
the
maior
it
signifies
the
depriuing
of
their
partaking
of
the
feast
,
whereof
the
maister
of
the
house
saith
,
I
say
vnto
you
that
none
of
the
men
that
were
called
shal
tast
of
my
supper
,
but
we
meane
Gods
eternall
decree
.
2.
if
they
meane
so
,
their
maior
is
falset
of
that
which
is
done
in
time
as
the
refusing
of
the
supper
cannot
cause
a
thing
that
is
from
euerlasting
.
3.
Their
assumption
is
particular
where
it
should
be
generall
:
otherwise
the
conclusion
must
not
be
generall
:
for
all
reprobates
refuse
notto
come
,
as
he
that
came
without
his
wedding
garment
.
8.
Arg.
They
that
are
rebellious
to
god
that
cals
them
,
sinne
is
the
cause
of
their
reprobation
,
the
reprobate
are
so
.
Esay
.
65.2
.
I
stretched
out
my
hand
all
the
day
long
to
a
rebellious
people
that
walke
in
no
good
way
,
by
following
their
owne
ima
ginations
.
Ans.
There
is
a
fallacie
in
the
proposition
of
a
false
cause
:
for
rebellion
is
not
the
cause
of
the
decree
of
reprobation
,
but
consequentlie
flowes
from
it
.
2.
The
proposition
is
halfe
crazie
,
and
he
confirmes
the
assumption
.
3.
The
prophets
words
are
impertinent
,
for
the
cause
of
reprobation
is
not
there
handled
,
but
the
Iewes
wickednes
:
which
is
not
said
to
be
the
cause
of
the
decree
of
reprobation
.
9.
Argu.
The
reprobate
contemne
their
calling
,
despise
his
councell
,
and
neglect
his
reproofes
.
Pr.
1.24
.
Ergo
:
sinne
is
the
cause
&c.
Ans.
The
proposition
that
is
wanting
is
false
:
for
those
things
are
not
the
cause
,
but
the
consequent
of
the
decree
of
reprobation
.
2.
No
man
denies
the
assumption
,
yet
that
doth
he
prooue
.
3.
The
place
out
of
the
Prouerbs
is
nothing
to
the
matter
:
because
Salomon
doth
not
thereuppon
in
ferre
,
that
sinne
is
the
cause
of
reprobation
:
now
impertinently
to
quote
a
place
,
is
not
at
all
to
proue
any
thing
.
10.
Argu.
The
reprobate
rest
not
in
goodnes
.
Rom.
11.22
.
Ergo
:
sinne
is
the
cause
of
reiection
.
Ans.
1.
The
proposition
is
false
,
that
is
away
.
2.
for
the
reprobate
were
neuer
in
goodnes
,
but
rather
in
bountifulnes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
so
the
greeke
is
.
3.
the
proofe
of
the
assumption
is
from
the
point
:
for
Pauls
words
are
conditionall
,
which
put
nothing
in
esse
,
●ffirme
nothing
,
but
the
assumption
is
categoricall
or
affirmatiue
.
Againe
the
assumption
speaks
of
the
reprobate
,
but
Paul
of
the
elect
.
Obiect
.
1.
He
threatens
them
with
cutting
off
,
and
therfore
speakes
not
of
the
reprobate
.
Ans.
Though
it
cannot
fall
out
that
they
should
be
cut
off
,
yet
haue
they
neede
of
such
round
dealing
to
abate
the
pride
of
their
flesh
:
which
as
it
is
indeede
contrarie
to
their
saluation
,
so
must
it
be
skared
with
feare
of
damnation
.
As
then
we
are
elect
we
heare
to
our
assurance
[
that
the
gifts
of
god
are
without
repentance
,
]
but
in
as
much
as
we
carrie
flesh
about
with
vs
,
which
is
skittish
and
wanton
against
the
grace
of
God
,
we
had
neede
to
be
schooled
with
this
commination
to
be
humbled
and
shake
off
this
drowsines
of
the
flesh
.
11
Coloss.
1.23
.
The
reprobate
are
said
to
be
instable
in
the
faith
,
suffering
themselues
to
be
remooued
from
the
hope
of
the
Gospel
ergo
.
Ans.
1.
In
the
proposition
is
a
false
cause
,
of
that
eternall
decree
:
because
it
is
temporatie
.
2
The
assumption
meant
of
liuely
faith
is
false
,
because
that
hangs
not
for
reprobates
mowing
;
it
beeing
a
thing
they
neuer
had
nor
could
haue
,
but
the
elect
onely
:
if
they
meane
the
doctrine
of
faith
,
I
yeelde
.
3
The
place
doth
not
prooue
it
,
being
conditionall
,
if
you
persist
founded
and
stead
fast
in
the
faith
,
&c.
Lastly
,
the
assumption
speakes
of
the
reprobate
,
Paul
of
the
elect
.
Obiect
.
Against
the
answer
to
the
maior
.
Although
sinne
be
after
it
in
time
,
yet
is
it
the
efficient
cause
of
the
decree
of
reprobation
,
because
all
things
are
present
to
God
,
and
nothing
is
either
past
or
to
come
in
his
foreknowledge
,
or
rather
knowledge
.
Ans.
The
same
did
Pelagius
obiect
against
the
orthodoxall
fathers
,
that
maintained
that
Faith
was
not
the
efficient
cause
of
election
,
which
was
before
the
world
.
Which
obiection
of
Pelagius
I
would
faine
haue
our
aduersaries
to
answer
.
But
we
will
vse
no
other
answer
but
that
the
fathers
gaue
him
.
To
that
Austin
answers
,
tom.
7.
lib.
1.
cap.
17.
de
praedest
.
Sanct.
denying
that
Faith
foreseene
or
foreknowne
was
the
cause
of
election
.
So
doe
we
that
sinne
is
of
reprobation
.
Now
if
vnder
pretence
of
Gods
prescience
,
the
difference
of
things
past
,
present
,
and
to
come
shall
be
taken
away
,
then
we
may
conclude
that
all
things
are
from
euerlasting
,
the
world
,
angels
,
men
,
the
deuill
,
and
sinne
;
because
they
were
all
present
vnto
God
euerlastingly
.
Therefore
now
Aristotle
may
say
the
world
is
eternal
,
because
it
was
in
his
prescience
:
the
Arians
may
say
the
sonne
of
God
was
eternall
,
not
for
that
he
was
indeede
,
but
as
in
Gods
prescience
.
See
what
Augustine
saith
,
4.
tom.
1.
lib.
ad
Simp.
2.
quest.
12
If
sinne
be
not
the
cause
of
the
decree
of
reprobation
,
then
God
condemneth
innocents
and
those
that
doe
not
deserue
it
vnto
death
:
but
that
is
absurd
:
ergo
.
Ans.
It
follows
not
:
for
though
sinne
be
not
the
cause
of
that
decree
,
yet
doth
he
not
iudge
innocents
to
death
vndeseruedly
.
For
all
are
subiect
to
death
by
nature
,
and
children
of
wrath
,
and
cut
out
of
a
corrupt
lumpe
:
and
all
that
are
condemned
haue
the
cause
thereof
in
themselues
.
Therefore
how
can
they
charge
God
with
any
iniurie
?
Therefore
it
standeth
fast
,
that
sinne
is
not
the
cause
of
the
decree
of
reprobation
:
and
thus
farre
is
one
false
cause
remooued
,
now
to
the
next
.
Neither
is
Gods
hate
toward
the
reprobate
the
cause
of
the
decree
of
reprobation
.
Obiect
.
Mal.
1.2
.
Rom.
9.13
.
it
is
saide
,
Iacob
haue
I
loued
,
Esau
haue
I
hated
:
ergo
hate
is
the
cause
.
Ans.
The
meaning
of
that
saying
is
,
I
haue
hated
Esau
,
that
is
,
I
haue
preferred
Iacob
before
him
,
not
vouchsafing
him
this
honour
,
to
be
a
vessell
to
honour
;
I
haue
reiected
him
from
the
fauour
I
haue
bestowed
on
Iacob
.
Therfore
Gods
hate
in
this
place
doth
not
signifie
a
passion
or
disease
of
the
mind
,
moouing
him
to
some
thing
,
which
is
not
incident
to
God
,
but
to
preferre
some
before
him
,
not
to
vouchsafe
him
that
honour
that
an
other
hath
.
Luk.
14.16
.
If
any
comes
to
me
and
hates
not
his
father
,
&c.
that
is
,
makes
more
account
of
his
father
then
of
me
,
is
not
worthie
of
me
.
For
Christ
doth
not
here
disanull
the
4.
com
.
honour
thy
father
,
&c.
In
a
word
,
the
reprobation
it selfe
is
here
meant
vnder
the
word
hate
;
as
election
vnder
loue
.
And
thus
haue
I
remooued
the
false
moouing
cause
for
which
the
decree
of
reprobation
was
made
,
now
I
come
to
the
true
,
whereof
I
say
this
position
.
The
moouing
cause
,
whereby
God
was
induced
to
make
a
decree
of
reprobation
,
is
his
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
meere
pleasure
,
that
is
,
his
good
and
free
will
.
I
giue
thee
glorie
O
father
,
Lord
of
heauen
and
earth
,
&c.
So
that
out
of
his
good
pleasure
is
not
onely
the
reuealing
,
but
also
the
concealing
of
the
mysterie
of
the
Gospel
.
Therefore
we
must
not
acknowledge
Gods
good
pleasure
by
his
benefits
onely
,
but
also
by
the
declaring
his
power
,
right
,
and
authoritie
ouer
men
.
Whatsoeuor
God
wills
he
wills
well
,
and
whatsoeuer
pleaseth
him
is
good
,
as
the
very
hiding
of
his
mysteries
from
the
wise
and
prudent
,
is
his
good
worke
.
And
thus
we
see
,
that
it
is
truly
saide
his
pleasure
is
cause
of
both
decrees
.
2
If
Gods
will
onely
be
the
cause
of
the
decree
of
election
,
then
of
reprobation
also
:
but
it
is
the
first
:
ergo
.
the
consequence
I
make
good
thus
,
because
Paul
makes
them
equall
in
their
cause
,
Rom.
9.18
.
of
whome
he
will
,
he
will
haue
mercie
,
but
whome
he
will
,
he
hardeneth
,
that
is
,
hath
not
mercie
:
as
the
opposition
requires
and
Augustine
doth
expound
,
tom.
4.
lib.
1.
ad
Simplic
.
quaest.
2.
The
assumption
hath
bin
prooued
.
3
If
Paul
makes
Gods
will
the
cause
of
the
decree
of
reprobation
,
then
it
is
:
but
he
doth
:
ergo
.
The
antecedent
is
true
,
1.
because
Paulrenders
no
other
reason
of
Gods
will
,
Rom.
9.18
.
saying
,
Whom
he
will
he
hardneth
.
nor
any
where
else
.
2.
He
makes
this
preuention
of
Gods
will
onely
,
thou
will
say
vnto
me
,
why
then
is
he
yet
displeased
,
who
hath
resisted
his
will
?
This
praeoccupation
had
bin
nothing
worth
,
if
besides
Gods
will
,
he
had
bin
of
opinion
that
there
had
bin
any
other
cause
of
reprobation
,
as
suppose
sinne
.
For
he
made
the
obiection
of
his
owne
head
,
knowing
himselfe
and
vnderstanding
himselfe
better
then
any
other
bodie
.
3.
Because
he
graunted
the
antecedent
of
that
obiection
of
Gods
will
,
Rom.
9.19
,
20.
which
he
would
neuer
haue
done
,
if
it
had
not
bin
the
cause
of
the
decree
of
reprobation
.
4
If
reprobation
be
for
this
end
that
therby
God
might
shew
his
power
to
doe
with
his
owne
what
he
would
,
and
power
and
authoritie
ouer
all
men
,
then
surely
the
whole
will
of
God
is
the
impulsiue
cause
of
the
decree
of
reprobation
:
but
it
is
so
:
ergo
.
Roman.
9.17
,
21.
5
If
the
potter
for
no
other
cause
makes
one
vessell
to
honour
,
and
an
other
to
dishonour
,
much
more
God
chose
vs
for
no
other
cause
&
reiected
other
,
but
because
he
would
:
the
first
is
true
,
Ier.
18.4
,
6.
Rom.
9.21
.
ergo
.
6
If
the
will
and
pleasure
of
God
onely
be
the
cause
of
hiding
the
mysterie
of
the
Golpel
,
them
also
of
the
decree
of
reprobation
,
because
this
is
the
cause
of
that
:
but
the
antecedent
is
true
,
Math.
11.25
.
Luk.
10.21
.
ergo
.
But
the
aduersaries
denie
this
doctrine
,
and
alleadge
these
reasons
to
the
contrarie
.
God
will
not
the
death
of
a
sinner
,
Ezek.
33.
ergo
his
will
is
not
the
cause
,
&c.
Ans.
They
are
put
as
contradictories
which
are
not
,
by
an
homonymie
in
the
word
[
will
.
]
for
in
the
Prophet
it
signifies
to
take
delight
:
and
not
to
will
,
signifies
not
to
delight
in
.
But
in
the
question
it
sigolfies
,
firmely
and
vnchangeably
to
decree
.
2.
Though
it
did
stand
for
that
in
the
Prophet
,
yet
not
to
will
the
death
of
a
sinner
,
and
to
will
the
decree
of
reprobation
,
were
not
contradictorie
:
1.
because
the
same
predicate
is
not
affirmed
and
denied
:
for
the
death
of
a
sinner
,
and
the
decree
of
reprobation
are
not
all
one
,
neither
is
the
decree
of
reprobation
the
cause
of
the
death
of
a
sinner
.
2.
Because
both
wills
belong
not
all
to
one
thing
,
but
to
two
diuerse
matters
.
For
God
wills
not
the
death
of
a
sinner
,
that
repenteth
,
but
he
wills
the
decree
of
reprobation
of
such
as
he
doth
not
giue
the
gift
of
grace
and
of
repentance
vnto
.
Obiect
.
The
Prophet
speakes
of
all
and
singular
persons
,
and
not
of
the
repentant
onely
;
because
all
and
euery
one
are
sinners
.
Ans.
The
first
falsitie
of
this
obiection
is
this
proposition
,
God
will
not
the
death
of
any
sinner
at
all
,
whether
he
repent
or
no
:
therefore
it
is
cunningly
omitted
,
and
that
is
cleare
first
by
the
text
.
For
that
which
followes
,
but
that
we
might
be
turned
and
liue
,
shewes
the
former
speech
is
referred
to
sinners
that
doe
conuert
and
repent
:
so
that
in
those
other
he
onely
putteth
repentants
in
good
hope
,
that
none
might
doubt
that
God
is
readie
to
pardon
so
soone
as
a
sinner
doth
returne
.
2.
The
vntruth
thereof
is
euident
by
other
places
.
For
if
be
wil
not
the
death
of
a
sinner
,
why
is
it
giuen
to
some
to
know
the
mysteries
of
the
kingdome
of
heauen
,
and
is
not
to
other
?
why
punished
he
Sodom
and
Gomorrah
with
death
?
why
were
Core
,
Dathan
,
and
Abiram
swallowed
vp
of
hell
?
why
are
Cain
,
Saul
,
Doeg
,
Abimelec
,
the
rich
glutton
,
and
Iudas
,
thrust
downe
into
hell
torments
?
1
Obiect
.
Yea
but
God
doth
earnestly
and
ardently
wish
the
eternall
blessing
of
all
and
euery
one
,
as
appeares
by
his
protestation
most
religiously
and
solemnly
swearing
and
saying
,
as
I
liue
,
&c.
Ans.
Here
is
a
sophisine
of
many
questions
,
chaunging
the
state
of
the
controuersie
.
For
we
denie
not
but
he
doth
earnestly
and
ardently
wish
all
mens
eternall
happines
.
For
wee
say
,
That
God
offering
all
men
saluation
,
doth
not
dissemble
,
nor
enuie
saluation
to
any
,
but
is
delighted
with
all
mens
repentance
and
saluation
,
and
with
no
mans
blindnes
and
destruction
.
And
againe
,
That
God
wills
earnestly
all
mens
saluation
and
health
,
in
his
owne
approbation
and
ioy
.
For
he
wills
not
nor
approoues
of
sinne
,
but
is
highly
displeased
with
it
,
nor
is
delighted
with
any
mans
,
no
not
the
very
deuills
perdition
,
●●●ment
,
and
destruction
,
so
farre
forth
as
it
is
destruction
of
his
worke
:
He
doth
not
dissemble
then
in
bidding
all
repent
,
that
they
might
be
saued
,
&c.
But
we
denie
that
God
did
decree
from
eternall
,
to
adiudge
no
sinner
at
all
to
death
.
2
Obiect
.
God
preaching
the
same
doctrine
,
Ezek.
18.
addes
this
moreouer
,
why
should
ye
die
ye
house
of
Israel
,
because
I
will
not
the
death
of
him
that
dies
,
saith
the
Lord
God
.
Therefore
God
absolutely
wills
not
any
way
the
death
of
those
that
die
or
perish
.
Ans.
Againe
he
chaungeth
the
state
of
the
question
:
for
we
deny
not
that
it
is
truely
said
,
that
God
doth
not
absolutely
will
the
death
of
those
that
die
and
perish
:
but
say
with
the
Apostle
,
that
death
is
the
stipend
of
sinne
.
Rom.
6.23
.
and
with
the
Prophet
,
that
soule
which
sinneth
shall
die
.
Ezech.
18.4
.
neither
denie
we
that
it
is
truely
said
,
that
God
will
not
the
death
of
him
that
dieth
,
that
is
,
that
he
delighteth
not
in
it
,
but
this
we
denie
,
that
it
is
truely
said
that
the
will
of
God
is
not
the
cause
of
the
eternall
decree
of
reprobation
.
Obiect
.
3.
God
speaks
not
in
the
foresaid
place
of
the
temporall
death
onely
,
but
of
eternall
.
Ans.
Neither
doe
we
vnderstand
it
of
temporall
death
onely
,
but
of
eternall
.
Obiect
.
4.
If
it
be
contrary
to
Gods
nature
&
will
for
any
to
die
a
temporall
death
,
much
more
it
is
repugnant
incomparably
to
his
bountifull
will
for
one
to
be
tormented
with
euerlasting
and
endles
paines
.
An.
Again
the
state
of
the
question
is
altered
:
for
we
say
not
that
God
in
his
bountifull
will
,
will
haue
any
punished
euerlastingly
,
but
this
,
that
God
iustly
will
that
the
reprobate
be
endlesly
tormented
.
For
this
is
the
question
:
whether
the
will
of
God
bee
the
cause
of
the
eternall
decree
of
reprobation
:
we
say
it
is
.
2.
The
antecodent
is
doubtful
,
and
may
be
taken
2
waies
,
either
that
God
is
not
delighted
so
much
as
with
mans
temporal
death
:
or
that
God
wil
by
no
meanes
the
temporal
death
:
in
the
first
sense
wee
graunt
it
,
but
that
is
no
question
:
in
the
second
we
deny
it
:
for
if
by
no
means
he
would
it
,
none
should
die
.
Obiect
.
4.
If
an
earthly
father
cannot
abide
that
his
sonne
should
cruelly
be
whipped
and
scourged
,
and
it
would
euen
gripe
him
to
the
heart
to
see
him
put
to
death
?
much
more
truly
may
we
say
it
of
God
,
if
he
doth
a
straunge
work
by
afflicting
men
with
temporall
punishments
as
he
calleth
it
Es.
28.
much
more
straunge
a
work
is
it
to
deliuer
him
vp
to
be
punished
in
hell
euerlastingly
.
Therefore
this
opinion
stands
fast
and
firme
inough
:
yet
that
God
by
his
simple
and
absolute
hate
without
respect
of
impenitencie
will
not
by
any
will
,
the
destruction
or
damnation
of
any
.
Ans.
1.
The
state
of
the
question
is
chaunged
againe
,
because
this
opinion
stands
stable
and
firme
to
vs
also
,
that
God
by
his
simple
and
absolute
hate
without
respect
of
impenitencie
wil
not
by
any
will
the
destruction
or
damnation
of
any
.
2.
The
first
part
of
the
comparison
is
but
particular
:
for
I
could
giue
some
instances
that
should
infringe
it
:
for
example
T.
Manlius
Torquatus
commaunded
his
sonne
should
be
scourged
to
death
.
Iunius
Brutus
sate
iudge
himselfe
to
condemne
his
sonnes
going
about
some
treacherie
,
and
when
they
were
beheadded
looked
on
;
a
memorable
example
of
iustice
.
Turius
a
wealthy
man
banished
his
sonne
and
was
commended
for
it
through
all
Rome
:
as
Seneca
records
lib.
1.
de
Clem.
cap.
15.
Philip
king
of
Spaine
that
now
is
,
suffred
his
owne
sonne
as
a
sacrifice
to
beheld
captiue
for
Pius
5.
sake
bishop
of
Rome
,
and
after
that
to
bee
murthered
,
as
is
euident
by
the
kings
owne
hand
to
the
same
Pius
,
witnes
Gitolam
Catena
pag.
94.
3.
The
reddition
of
the
comparison
is
faultie
for
two
causes
.
1.
ambiguous
in
calling
the
inflicting
of
punishment
and
sending
affliction
Gods
straunge
work
:
as
if
it
were
not
gods
owne
work
to
be
the
iudge
of
the
world
,
and
shew
examples
in
the
wicked
of
his
iustice
.
Es.
38.21
.
That
is
called
Gods
straunge
work
and
vncouth
,
that
is
rare
and
vnvsuall
,
infrequent
and
very
admirable
:
namely
when
he
oppressed
the
Philistines
and
threatned
to
do
the
same
to
the
Iewes
ere
they
wist
,
without
any
mans
art
:
therefore
it
is
so
called
straunge
that
yet
it
is
said
to
be
Gods.
Gods
work
to
come
vpon
them
sodenly
from
heauen
as
he
serued
the
Philistines
2.
Sam.
5.24
.
1.
Cr.
14.15
.
yet
a
straunge
work
,
because
it
was
rare
,
strange
&
admirable
.
2.
False
,
because
it
auoucheth
that
it
is
a
work
farre
from
Gods
nature
,
to
deliuer
a
man
vp
euerlastingly
to
bee
tormenred
in
hell
fire
:
when
as
God
saith
.
Deut.
32.35
.
Reuenge
and
retribution
is
mine
▪
and
ver.
41.
I
will
auenge
me
of
mine
enemies
and
repay
it
those
that
hate
me
.
And
Christ
Mat.
10.28
.
Rather
feare
him
that
is
able
to
destroy
the
soule
&
body
both
in
hell
.
Was
it
straunge
from
Gods
nature
to
stirre
vpp
Pharao
to
shewe
his
power
in
him
,
or
to
thrust
the
damned
into
hell
torments
,
that
is
,
to
exercise
iustice
?
Rom.
11.32
.
God
hath
concluded
all
vnder
vnbeleefe
that
he
might
haue
mercie
on
all
:
therefore
none
of
those
that
are
shutt
vnder
vnbeliefe
,
is
absolutely
reprobate
from
the
mercie
of
God
,
but
Gods
sauing
mercie
is
offred
vnto
all
indifferently
.
Ans.
1.
The
question
is
altered
,
for
this
should
haue
bin
inferred
:
Ergo
:
the
will
of
God
is
not
the
cause
of
the
decree
of
reprobation
.
2.
Againe
they
deceiue
vs
by
a
captious
pluralitie
of
interrogatories
,
as
if
they
were
but
one
.
The
first
whereof
is
false
,
the
second
true
:
for
wee
graunt
that
Gods
sauing
is
offred
indifferently
to
all
:
but
wee
denie
that
none
of
those
that
are
shutt
vpp
vnder
contumacie
or
disobedience
(
for
so
the
greeke
doth
rather
beare
)
is
absolutely
reiected
,
without
the
condition
of
their
future
naughtie
works
,
as
impelling
causes
;
for
we
euicted
the
contrarie
before
.
3.
This
false
consectarie
is
but
euen
ilfauouredly
pickt
out
of
Pauls
words
.
For
therein
the
generall
particle
of
the
elect
both
Iewes
and
Gentiles
is
to
bee
vnderstood
;
for
of
them
the
Apostle
spake
,
which
also
the
article
set
before
the
generall
particle
doeth
declare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
God
concluded
those
:
euery
one
in
contumacie
,
that
hee
might
haue
mercie
on
them
euerie
one
.
The
meaning
them
is
this
,
all
that
are
saued
of
the
Iewes
or
Gentiles
,
are
not
saued
any
other
way
but
by
the
mercie
of
God
,
whereas
all
of
them
are
concluded
vnder
contumacie
and
in
themselues
are
guiltie
of
eternall
death
.
And
therefore
the
Gentiles
had
no
cause
to
dispaire
of
the
Iewes
,
for
whatsoeuer
they
were
nowe
they
had
beene
as
all
other
:
and
if
by
Gods
meere
mercie
they
had
escaped
out
of
vnbeliefe
and
rebellion
,
they
should
giue
other
men
leaue
to
haue
the
like
fauour
.
In
a
word
the
Apostle
shewes
that
God
hath
so
ordered
matters
by
his
owne
prouidence
,
that
all
should
bee
guiltie
of
rebellion
and
disobedience
and
vnder
the
iudgement
of
God
,
and
that
for
this
purpose
,
that
saluation
should
proceede
from
his
meere
mercie
.
Therefore
they
aree
freelie
saued
whosoeuer
are
saued
,
because
all
are
lost
indifferentlie
.
Obiect
.
If
this
place
is
ment
of
the
elect
only
,
it
followes
the
elect
onely
are
shutt
vpp
vnder
disobedience
,
&
not
the
reprobate
:
which
is
absurd
.
Ans.
The
connex
is
deceitfull
because
doubtfull
:
for
the
place
is
not
to
bee
vnderstood
of
the
elect
onely
,
as
if
they
onely
were
shutt
vnder
disobedience
,
but
because
they
of
whome
God
hath
mercie
to
saue
them
being
none
but
the
elect
,
are
all
shutt
vpp
vnder
disobedience
,
as
well
as
the
reprobate
.
This
then
is
the
Apostles
meaning
,
that
none
of
the
elect
,
or
such
as
should
bee
saued
,
should
attribute
their
saluation
vnto
their
works
,
but
altogether
vnto
Gods
mercie
.
1.
Tim.
2.4
.
God
would
that
all
men
should
bee
saued
and
come
to
the
knowledge
of
the
trueth
:
Ergo
:
his
will
is
not
the
cause
of
the
decree
of
reprobation
.
Ans.
Here
is
a
sophisme
,
making
them
opposites
which
are
not
:
for
the
word
will
in
the
latter
part
of
the
enthymeme
,
signifies
Gods
eternall
counsell
,
which
he
hath
propounded
with
himselfe
from
euerlasting
:
but
in
the
first
part
,
of
Pauls
words
,
his
precept
,
commandement
,
incitation
vnto
saluation
and
the
knowledge
of
the
trueth
:
as
that
,
Come
vnto
me
all
you
that
are
wearie
and
laden
.
Mat.
11.28
.
Looke
vnto
me
and
yee
shal
be
saued
all
the
ends
of
the
earth
.
Es.
45.22
.
with
feare
and
trembling
worke
your
owne
saluation
.
Phil.
2.12
.
And
indeed
the
whole
preaching
of
the
gospell
is
the
inuiting
of
all
men
to
saluation
and
the
knowledge
of
the
trueth
:
as
Paul
speaks
Act.
17.30
.
The
time
of
this
ignorance
God
regarded
not
,
but
now
hee
admonisheth
all
men
euerie
where
to
repent
.
That
this
is
the
meaning
of
the
word
will
in
the
Apostles
speach
,
the
text
will
manifest
:
for
by
what
meanes
hee
would
haue
men
come
to
the
knowledge
of
the
trueth
,
by
the
same
hee
would
haue
all
men
saued
:
for
he
compriseth
both
these
vnder
the
same
will
.
But
God
would
haue
all
men
come
to
the
knowledge
of
the
trueth
,
by
bidding
,
inuiting
,
commaunding
,
and
euen
praying
them
to
come
:
therefore
he
would
haue
them
saued
by
bidding
,
&c.
as
is
cleare
by
the
testimonies
aboue
alleadged
:
whereto
we
add
this
.
2.
Cor.
5.20
.
We
are
Embassadors
in
Christs
name
,
and
as
if
God
did
beseech
you
by
vs
,
wee
praye
you
in
Christs
steed
be
reconciled
to
God
.
But
it
cannot
be
ment
of
Gods
eternall
councell
:
for
if
it
were
his
eternall
decree
that
all
should
be
saued
,
surely
all
should
be
saued
.
For
the
councell
of
God
consisteth
for
euer
,
and
the
thoughts
of
his
heart
euery
age
.
Psal.
34.11
.
The
Lord
of
boasts
hath
purposed
and
who
shall
frustrate
him
.
Es.
14.27
.
My
counsell
shall
stand
and
I
will
work
all
my
pleasure
.
Es.
46.10
.
But
yet
all
men
are
not
saued
.
For
the
gate
is
large
&
the
way
is
large
which
leadeth
to
destruction
,
&
many
are
they
that
enter
through
it
.
Saith
our
Sauiour
Mat.
7.13.2
.
Arg.
4.
Pet.
3.9
.
God
is
patient
toward
vs
vnwilling
that
any
should
perish
,
but
that
all
should
come
to
repentance
:
Ergo
:
Gods
will
is
not
the
cause
of
the
decree
of
reprobation
.
Ans.
They
are
made
opposites
here
that
are
not
,
by
the
same
homonymie
that
was
in
the
former
:
therefore
must
haue
the
same
aunswer
that
it
had
before
.
Arg.
5.
He
that
hath
mercie
on
all
,
&
loueth
all
things
that
are
,
and
hateth
nothing
of
that
he
hath
made
,
doubtles
his
will
is
not
the
cause
&c.
but
those
things
are
true
of
God
:
ergo
:
Wis.
11.24
.
&c.
Ans.
There
is
an
homonymie
in
the
words
to
haue
mercie
,
to
loue
,
to
hate
:
For
in
the
proposition
is
ment
a
speciall
loue
and
mercie
,
by
which
God
as
a
most
free
Lord
hath
mercie
on
whome
he
will
Rom.
9.18
.
and
an
especial
loue
which
peculiarly
he
extendeth
to
his
elect
,
inriching
them
with
all
the
benefites
thereof
,
in
which
sort
he
loued
Iacob
Mat.
1.2
.
Ro.
9.13
.
and
a
speciall
hate
by
which
God
(
hauing
chosen
to
saluation
whome
he
would
)
passed
ouer
whome
he
would
,
such
as
hee
vsed
toward
Esau
Mat.
1.3
.
Rom.
9.13
.
But
in
the
assumption
and
place
out
of
the
booke
of
wisedome
,
gods
generall
mercie
extended
to
all
creatures
that
are
in
any
miseries
,
and
therein
to
al
men
aswell
vniust
as
iust
,
wherein
he
is
prone
to
succour
them
and
doth
indeed
preseruing
and
nourishing
all
things
,
euen
the
eury
rauens
that
crie
Psal.
147.9
.
that
is
that
croke
.
The
old
translation
hath
that
call
on
him
,
but
it
is
not
so
in
the
hebrew
:
that
is
his
owne
.
So
likewise
his
generall
loue
&c
,
so
God
hates
nothing
of
that
he
hath
made
so
farre
forth
as
he
made
it
,
2.
If
the
words
be
hardly
vrged
and
vnderstood
of
the
speciall
mercie
,
loue
,
&
hate
,
it
will
follow
,
that
no
man
at
all
is
reiected
of
God
,
no
not
for
sinne
,
which
I
thinke
they
will
not
say
.
Argu.
6.
He
that
will
gather
all
,
his
will
is
not
the
cause
of
reprobation
:
God
would
gather
all
Mat.
23.37
.
How
often
would
J
haue
gathered
thy
children
&c.
ergo
.
Ans.
1.
Vnder
the
name
will
,
in
the
subiect
is
meant
a
desire
and
earnest
labour
,
but
in
the
predicate
Gods
counsell
and
purpose
.
2.
But
be
it
so
,
that
the
counsell
of
God
should
be
meant
in
the
subiect
of
the
proposition
,
yet
there
should
be
still
a
fallacie
of
homonymie
in
the
obiection
,
because
in
the
assumption
by
will
is
meant
desire
and
earnest
labour
.
3.
They
offend
in
proouing
the
assumption
,
by
allegation
of
an
impertinent
testimonie
;
because
the
assumption
speakes
of
the
will
of
God
,
but
the
saying
that
is
brought
out
of
Matthew
is
spoken
of
the
humane
will
of
Christ
.
For
Christ
speakes
of
himselfe
as
he
is
man
,
namely
as
he
is
the
minister
of
circumcision
,
or
a
Prophet
sent
to
the
people
of
the
Iewes
,
which
Christ
by
his
humane
will
desired
and
sought
to
gather
together
euery
one
that
was
offered
vnto
him
,
into
the
kingdome
of
God
by
the
preaching
of
the
word
.
1
Here
they
vrge
:
1.
if
Christs
humane
will
be
here
meant
,
then
was
that
contrarie
to
his
will
as
he
was
God
,
which
is
the
cause
of
the
dectee
of
the
reprobation
of
the
Iewes
.
2.
The
diuine
will
is
rather
to
be
vnderstood
,
by
which
he
would
gather
the
Iewes
by
the
Prophets
which
he
sent
vnto
them
,
and
that
continually
rising
earely
and
sending
them
as
Ietemie
speaketh
,
Ier.
7.13
:
11.7
.
and
35.15
.
Concerning
the
former
part
of
this
their
exception
,
1.
there
is
an
elench
of
non
consequence
.
For
how
could
Christs
humane
will
be
contrarie
to
the
diuine
will
,
seeing
it
wholly
rested
in
the
eternall
good
pleasure
of
God
,
as
appeares
by
Math.
11.25
,
26.2
.
If
the
consequent
were
true
,
God
also
might
be
thought
contrarie
to
himselfe
:
for
he
would
,
that
is
,
he
desireth
that
all
men
should
be
saued
,
and
yet
he
doth
indurate
whome
he
will
.
Now
as
touching
the
second
part
of
this
exception
,
though
we
should
graunt
that
the
diuine
will
of
Christ
be
meant
,
yet
it
followes
not
thereupon
that
his
will
is
not
the
cause
of
the
decree
of
reprobation
:
for
the
homonymie
remaines
still
.
For
Christ
would
so
gather
together
the
Iewes
,
namely
by
inuiting
them
to
come
vnto
him
,
that
they
should
repent
and
beleeue
the
Gospel
,
and
so
would
the
decree
of
reprobation
by
his
eternall
counsell
and
purpose
.
2
They
vrge
againe
.
If
Christ
would
haue
the
gathering
together
of
the
Iewes
,
and
yet
withall
willed
the
decree
of
reprobation
,
then
was
he
a
dissembler
,
and
had
contrarie
wills
.
But
this
is
absurd
.
Therefore
that
.
Ans.
I
denie
the
consequence
.
For
he
was
no
dissembler
,
for
he
willed
in
earnest
and
not
dissemblingly
,
but
they
would
not
:
neither
had
he
contradictorie
wills
.
For
in
a
contradiction
the
tearmes
must
be
the
same
in
both
places
,
and
take
all
one
way
.
But
when
it
is
said
,
God
would
the
gathering
together
of
the
Iewes
,
and
God
would
the
eternall
decree
of
their
reprobation
,
there
is
no
contradiction
at
all
.
First
,
because
the
same
predicate
is
not
in
both
places
:
secondly
,
will
is
not
all
one
in
both
subiects
.
In
the
first
it
signifies
to
desire
,
in
the
latter
euerlastingly
to
decree
.
Indeede
thus
it
were
a
contradictorie
,
God
did
desire
to
gather
the
Iewes
.
God
did
not
desire
to
gather
the
Iewes
.
Gods
counsell
is
the
cause
of
the
decree
.
Gods
counsell
is
not
the
cause
,
&c.
They
replie
and
say
;
yes
two
wills
are
ascribed
to
God
,
if
he
will
all
should
repent
,
and
yet
wills
eternally
the
reprobation
of
many
,
that
doe
not
repent
.
I
answer
there
is
an
homonymie
in
the
word
will
.
For
God
would
haue
all
repent
[
by
his
commandement
:
]
but
yet
would
the
reprobation
of
many
by
his
counsel
and
purpose
.
Obiect
.
Then
his
commaundement
crosses
his
eternall
counsell
.
Ans.
No
:
because
in
that
he
declares
what
he
likes
and
seekes
hartily
for
,
in
all
men
,
but
not
what
he
will
doe
in
euery
one
:
but
by
this
he
casts
what
he
will
doe
in
euery
one
.
Therefore
God
willing
and
commanding
repentance
,
shewes
he
is
pleased
in
all
that
repent
,
but
willing
the
decree
of
reprobation
,
he
determines
to
reiect
those
that
doe
not
.
7
He
that
promiseth
saluation
to
all
,
his
will
is
not
the
cause
of
reprobation
.
God
doth
promise
so
:
ergo
.
Ans.
He
that
promiseth
saluation
to
all
,
(
simplie
without
any
condition
of
faith
.
)
2.
God
promiseth
saluation
,
but
not
simply
but
with
this
condition
,
if
they
beleeue
,
if
they
lay
hold
on
saluation
by
faith
.
For
the
vniuersall
promise
of
grace
belongs
indeede
to
all
,
but
yet
to
all
that
beleeue
onely
;
because
promise
and
faith
are
relatiues
one
to
an
other
.
Now
then
he
is
simple
,
to
vnderstand
that
simply
that
is
spoken
but
in
respect
.
8
He
that
offers
saluation
to
all
,
his
will
is
not
the
cause
of
the
decree
of
reprobation
.
God
offereth
to
all
.
Ans.
He
that
offers
it
without
commandement
of
taking
it
by
faith
,
but
so
doth
not
God
.
No
maruell
then
if
he
would
haue
their
reprobation
which
were
not
to
obey
this
commaundement
of
beleefe
.
9
If
there
be
any
absolute
reprobation
,
that
is
,
if
Gods
will
be
the
sole
cause
of
the
decree
of
reprobation
,
the
reprobates
cannot
choose
but
sinne
:
but
that
is
false
:
ergo
.
Ans.
1.
The
connex
is
false
.
For
reprobation
is
not
the
cause
of
sinne
,
nor
yet
is
sinne
the
end
of
reprobation
.
2.
The
assumption
is
false
also
.
For
it
is
not
absurd
to
say
that
the
reprobates
cannot
choose
but
sinne
,
who
lie
altogether
in
wickednes
.
Though
no
man
sinnes
against
his
will
,
as
Cyprian
saies
,
lib.
de
bap.
Chri.
Yet
he
sinnes
necessarily
,
because
he
cannot
doe
otherwise
,
as
Ieremie
speakes
,
chap.
13.23
.
Can
the
Ethiope
change
his
skinne
,
or
the
leopard
his
spottes
?
then
may
ye
also
doe
good
,
that
are
accustomed
to
doe
euill
.
and
our
Sauiour
,
Matth.
7.18
.
An
euill
tree
can
not
beare
good
fruit
.
and
,
Matth.
12.34
.
Generation
of
vipers
,
how
can
you
speake
good
things
beeing
euill
.
Rom.
8.7
.
The
wisdome
of
the
flesh
is
enmitie
against
God
.
For
it
is
not
subiect
to
the
law
of
God
,
neither
indeede
can
be
.
Obiect
.
If
they
cannot
but
sinne
,
then
they
deserue
to
be
excused
.
Ans.
Nere
a
whit
.
Nay
they
deserue
to
be
punished
so
much
the
more
,
because
by
how
much
the
more
necessarily
they
sinne
,
by
so
much
the
more
voluntarily
they
doe
it
,
seeing
their
will
hath
brought
them
this
necessitie
,
and
they
resist
and
iniurie
God
wittingly
and
willingly
.
Therefore
they
cannot
excuse
themselues
by
pretending
necessitie
.
10
If
Gods
pleasure
onely
be
the
cause
of
the
decree
of
reprobation
,
then
God
is
a
tyrant
and
vniust
iudge
,
that
for
no
cause
is
angrie
with
them
that
neuer
offend
him
:
but
not
so
.
Ans.
The
connex
is
false
,
because
it
is
pluckt
in
by
head
and
shoulders
of
that
antecedent
.
But
if
Gods
pleasure
be
the
sole
cause
indeede
of
the
decree
of
reprobation
,
then
it
follows
onely
that
God
hath
highest
rule
and
free
power
,
to
doe
with
his
owne
what
he
list
.
Which
right
and
power
whosoeuer
depriues
God
of
,
denies
him
,
or
at
least
preferres
himselfe
before
him
.
Seeing
euery
one
would
dispose
of
his
owne
how
he
list
,
may
not
a
creditour
of
his
meere
good
will
exact
his
debt
of
one
and
pardon
another
?
may
not
a
prince
take
one
into
his
house
to
serue
him
and
let
passe
many
other
?
now
should
that
prince
or
creditour
be
vniust
for
so
doing
?
no.
Then
if
a
man
be
not
vniust
for
dealing
according
to
his
owne
minde
,
shall
God
whose
iudgement
is
most
iust
?
so
then
there
is
great
difference
betweene
a
tyrant
that
deales
in
all
things
as
he
list
,
and
God
that
worketh
all
things
according
to
the
counsell
of
his
owne
will
.
For
their
list
is
vniust
and
ruled
by
no
law
,
but
Gods
will
is
the
rule
of
all
iustice
,
so
that
whatsoeuer
he
wills
is
iust
and
equall
.
Neither
frame
we
a
God
that
is
law
lesse
,
but
he
is
a
law
to
himselfe
.
Men
neede
lawes
,
that
are
subiect
to
lewde
desires
,
but
Gods
will
is
not
onely
pure
from
all
vice
,
but
the
chiefest
rule
of
all
perfection
,
and
the
law
of
all
lawes
.
2
The
proofe
of
the
connex
is
false
:
arising
of
a
false
definition
of
the
decree
of
reprobation
,
namely
to
be
Gods
wrath
.
But
the
decree
of
reprobation
,
is
his
eternall
will
,
(
not
his
wrath
,
)
passing
ouer
some
in
electing
whome
he
thought
not
good
to
take
.
Gods
wrath
is
stirred
vp
by
sinne
,
so
is
not
his
decree
of
reprobation
:
other
wise
God
were
a
tyrant
and
vniust
,
beeing
angrie
for
nothing
with
them
that
neuer
grieued
him
.
11
If
Gods
meere
will
be
the
cause
,
then
God
doth
with
crueltie
abuse
his
creatures
:
but
that
is
blasphemous
.
Ans.
It
followes
not
.
For
God
reiecting
whome
he
will
,
doth
not
abuse
,
but
vse
most
holily
and
iustly
the
reprobate
to
declare
in
them
his
great
power
and
freedome
,
so
that
euen
they
also
serue
Gods
glorie
.
Doth
a
king
cruelly
tyrannize
ouer
his
subiects
whome
he
taketh
not
to
honour
and
offices
in
his
court
?
then
if
he
be
free
from
this
,
God
much
more
.
Thus
farre
of
the
efficient
cause
of
the
decree
of
reprobation
:
now
followes
the
rest
.
I
will
set
certen
theses
or
positions
of
the
endes
.
Fulgent
.
lib.
1.
ad
Monimum
.
Obiect
.
But
Christ
was
deliuered
vp
by
Iudas
the
betraier
by
Gods
determinate
counsell
,
Act.
20.23
.
and
,
4.27
.
Therefore
the
reprobate
are
predestinate
of
God
to
sinne
.
Ans.
They
inferre
more
then
their
argument
will
permit
.
For
onely
this
can
be
concluded
,
Therefore
they
were
predestinate
to
doe
those
actions
:
but
not
to
sinne
,
that
is
,
euilnes
and
naughtines
concurring
by
Satans
instigation
and
mens
fault
with
those
actions
.
2
Neither
is
the
ende
of
reprobation
the
destruction
of
the
reprobate
.
1.
For
if
sinne
be
not
the
ende
of
reprobation
,
then
nor
their
destruction
which
is
caused
by
sinne
.
2.
If
it
were
,
God
might
seeme
to
be
delighted
with
mens
destructions
:
for
he
taketh
delight
in
the
ende
of
all
his
workes
.
1
Obiect
.
Saluation
of
the
elect
is
the
ende
of
election
,
therefore
destruction
of
the
reprobate
is
the
end
of
reprobation
.
Ans.
It
follows
not
,
for
there
is
not
the
same
reason
.
For
saluation
is
of
God
,
and
the
destruction
as
it
is
destruction
is
the
creatures
;
not
of
God
but
from
himselfe
.
2.
God
findeth
a
man
in
destruction
,
and
doth
not
cast
him
into
it
:
but
he
findeth
none
capable
of
saluation
,
but
choseth
them
vnto
it
.
2.
Obiect
.
God
createth
the
wicked
to
the
day
of
euill
.
Prov.
16.4
.
Ergo
:
destruction
is
the
ende
of
reprobation
.
Ans.
The
meaning
of
Salomon
is
this
,
God
creates
not
wickednes
,
but
the
wicked
men
:
for
after
the
fall
he
maketh
man
of
that
lump
,
that
he
came
vnto
by
his
fall
:
that
is
,
corrupt
,
which
thing
the
harmonie
doth
acknowledge
in
the
point
of
originall
sinne
fol.
261.
of
the
edition
set
out
in
Germanie
1580.
And
so
God
creats
the
wicked
man
for
the
euill
day
,
that
is
,
to
declare
his
owne
power
by
iustly
punishing
of
him
.
3.
But
the
end
of
reprobation
is
both
Gods
glory
and
the
saluation
of
the
elect
.
It
serues
the
glory
of
God
two
waies
.
1.
it
maketh
to
the
declaration
of
his
free
power
and
absolute
right
,
to
do
with
his
owne
creatures
what
he
please
.
For
God
saith
to
Pharao
,
For
this
very
ende
haue
I
stirred
thee
vp
to
shew
my
power
in
thee
,
and
to
declare
my
name
throughout
the
whole
earth
.
Rom.
9.17
.
Therefore
willing
to
shew
his
wrath
and
make
his
power
knowne
,
be
beareth
with
great
gentlenes
the
vessels
of
wrath
Rom.
9.22
.
If
earthly
princes
haue
that
authoritie
,
God
much
more
.
2.
It
maketh
to
the
commendation
of
his
mercie
to
the
elect
:
that
is
,
God
hath
reiected
some
,
to
make
knowne
his
great
loue
to
vs
:
for
his
benefite
which
hee
freelie
bestoweth
on
some
would
not
bee
seene
,
but
by
passing
by
some
,
and
so
declaring
what
he
might
lawfully
haue
done
to
both
,
but
the
more
that
are
reiected
,
the
brighter
doth
his
grace
shine
vnto
the
elect
.
This
is
the
highest
grace
of
faith
(
saieth
Luther
)
to
beleeue
that
he
is
mercifull
,
that
saueth
so
few
and
condemneth
so
many
.
Thus
by
eternal
reprobation
,
is
his
glory
aduaunced
,
which
they
detract
from
him
that
would
haue
the
doctrin
of
reprobation
suppressed
and
foisted
out
of
the
church
doores
.
And
this
is
the
first
ende
of
reprobation
.
2.
The
second
is
the
saluation
of
the
elect
as
Austine
tom.
7.
lib.
de
praedest
.
&
gratia
cap.
6.
saith
.
Hee
would
haue
the
destruction
of
them
that
perish
to
be
an
argument
of
saluation
to
them
that
are
predestinated
of
him
vessels
of
mercie
,
and
hee
vseth
the
death
of
some
to
the
life
of
other
:
for
the
potter
hath
power
ouer
the
clay
to
make
of
the
same
lump
one
vessell
to
honour
,
another
to
dishonor
.
The
saluation
of
the
elect
is
wrought
by
others
reprobation
two
waies
.
1.
for
that
the
elect
are
stirred
vp
with
the
thought
that
other
are
reprobated
to
feare
and
reuerence
the
power
of
God
in
them
set
forth
.
2.
seing
by
meditation
of
the
same
they
growe
to
more
knowledge
&
feeling
of
the
greatnes
of
gods
grace
to
them
ward
,
in
as
much
as
the
elect
do
know
that
by
nature
they
are
not
a
whitt
better
then
the
reprobate
,
and
therefore
cannot
but
discerne
and
see
the
excellencie
of
Gods
grace
to
them
ward
:
which
is
more
euident
&
sweet
vnto
vs
when
wee
thinke
how
it
is
denied
vnto
some
as
we
make
not
so
much
account
of
a
good
thing
that
more
haue
than
our selues
,
as
we
do
of
that
no
more
pertake
.
This
may
be
declared
by
enumeration
of
Gods
benefites
that
are
temporall
,
both
simplie
in
them selues
,
as
of
temporall
life
,
riches
,
and
honor
,
and
in
comparison
of
spirituall
gifts
,
as
eternall
life
,
euerlasting
riches
,
heauenly
promotion
&c.
1.
Whereby
we
are
stirred
vp
to
a
greater
loue
of
God
,
for
shewing
so
great
loue
to
vs
,
in
that
God
hath
not
reprobated
vs
as
well
as
other
.
2.
Againe
wee
are
mooued
to
abate
our
peacocks
traine
and
be
humble
,
by
knowledge
of
our
vile
vnworthines
,
no
better
by
nature
than
the
reprobate
,
to
thinke
basely
of
our selues
,
so
that
if
we
will
needs
boast
,
wee
boast
onely
in
the
Lord
that
hath
not
reiected
vs
a
swell
as
other
.
Thou
art
not
a
reprobate
,
then
bee
humble
,
be
not
proude
,
boast
not
in
thy selfe
,
as
if
by
thy
desert
thou
deseruedst
not
to
be
so
:
but
boast
in
the
Lord
,
that
hath
not
made
thee
so
as
he
made
Esau
,
Pharao
,
Saul
,
Iudas
,
Nero
&c.
then
whome
thou
wert
not
better
,
but
like
.
3.
Lastly
we
are
moued
to
shew
all
thankfulnes
to
God
for
euer
,
gratefulnes
to
him
for
not
reprobating
vs
,
patience
in
aduersitie
thinking
it
inough
that
we
haue
the
grace
not
to
bee
reprobated
,
studie
to
do
good
works
,
confidence
toward
God
,
&
hope
of
euerlasting
life
:
which
al
they
shal
surely
haue
that
are
not
reprobats
.
Thus
the
elect
doe
reap
by
reprobation
great
fruite
,
which
they
enuie
them
and
defraude
them
of
,
that
would
haue
this
doctrine
of
reprobation
buried
or
more
sparingly
handled
in
the
church
.
Thus
much
of
the
causes
of
reprobation
,
now
follow
the
effects
.
part
.
q.
23.
art.
3.
and
is
cleare
by
these
reasons
1.
because
reprobation
is
the
holy
worke
of
God
&
ergo
not
the
cause
of
sinne
.
2.
the
deuill
is
the
principall
cause
of
sinne
.
3.
sinne
is
not
gods
effect
,
nor
therefore
of
reprobation
.
Obiect
.
If
the
reprobate
cannot
but
sinne
,
then
their
reprobation
is
the
cause
of
sinne
:
but
it
is
:
ergo
.
Ans.
I
denie
the
consequence
,
for
reprobation
is
not
the
cause
that
they
can
do
no
other
but
sinne
,
but
the
corrupt
nature
of
the
reprobates
:
who
being
euil
trees
cannot
beare
good
fruite
.
Mat.
7.18
.
For
the
verie
elect
themselues
before
regeneration
cannot
chose
but
sinne
,
but
they
that
are
borne
of
God
sinne
no
more
.
1.
Ioh.
3.9
.
Therefore
sinne
proceeds
not
from
predestination
:
&
to
this
doth
Iustine
Martyr
consent
in
his
dialogue
with
Trypho
saying
,
God
is
not
in
fault
that
men
or
angells
are
predestinated
vniust
:
but
euerie
one
is
such
by
his
owne
default
as
hee
appears
to
be
.
They
except
,
why
then
doth
he
bestow
the
grace
of
election
vpon
the
elect
and
not
vpon
the
reprobate
.
Jans
.
with
Austin
in
his
booke
de
genesi
.
ad
lit
.
c.
10.
God
could
conquer
the
wil
of
euill
men
into
good
,
seing
he
is
omnipotent
:
he
could
so
,
but
why
doth
he
it
not
?
because
he
would
not
:
and
why
wovld
he
not
?
it
is
his
owne
power
:
for
we
may
not
bee
wiser
then
we
should
.
2.
The
effects
of
reprobation
are
1.
a
stirring
vpp
of
the
reprobate
for
God
to
shew
his
power
and
iustice
in
them
.
2.
a
hiding
of
the
misterie
of
saluation
from
them
.
3.
a
breeding
a
reuerence
in
the
elect
of
Gods
power
and
iudgements
toward
the
reprobate
.
Thus
much
of
the
effects
,
now
followes
of
the
subiects
.
1.
As
all
that
God
doth
beffow
eternall
life
vpon
,
are
elected
vnto
eternall
life
,
so
contrarily
all
are
reiected
and
excluded
from
it
,
that
God
will
not
bestow
it
vpon
.
2.
Wee
may
know
how
many
are
reprobate
by
Christs
words
,
few
are
chosen
:
for
if
it
be
so
,
then
many
are
reprobate
:
and
it
is
not
more
harsh
to
say
,
many
are
reprobated
,
then
to
say
,
many
runne
the
broad
way
which
leadeth
to
destruction
.
Mat.
7.13
.
seing
none
are
reprobate
but
such
as
runne
to
destruction
.
3.
Therefore
more
are
reprobate
than
elect
.
1.
because
more
are
condemned
then
saued
:
as
Esay
cries
ouer
Israel
and
Paul
repeats
it
.
Rom.
9.27
.
Although
the
number
of
the
children
of
Israel
were
as
the
sand
of
the
sea
,
but
a
remnant
shal
be
saued
.
2.
More
heare
the
word
without
profite
them
with
profite
,
seing
as
appears
Luc.
8.15
.
the
fourth
parte
of
the
hearers
onely
receiue
the
seede
of
the
word
with
a
good
and
holy
hart
,
and
bring
forth
fruite
by
patience
.
3.
More
are
vnbeleeuers
then
beleeuers
.
Esay
53.1
.
Who
hath
beleeued
our
report
&c.
And
the
Lord
,
Luc.
18.8
.
The
sonne
of
man
when
he
commeth
shall
he
finde
faith
in
the
earth
?
therefore
he
calleth
the
companie
of
the
faithfull
a
little
flock
.
Luc.
12.32
.
4.
The
causes
why
God
hath
reiected
more
then
elected
,
are
,
1.
because
he
would
:
which
will
of
his
none
can
iustly
reprehend
.
2.
because
so
it
was
the
wisest
&
best
course
:
wherein
euery
godly
man
must
rest
.
3.
The
more
are
reiected
,
the
greater
shewes
his
grace
to
the
elect
,
as
his
loue
to
the
Israelites
was
more
apparent
in
choosing
it
alone
vnto
himselfe
&
refusing
all
other
,
then
if
he
had
made
choise
of
more
.
Deut.
7.7.4
.
the
saluation
of
the
elect
is
more
set
forward
,
the
more
are
reiected
.
For
the
more
they
know
are
reprobated
,
the
greater
they
know
and
feele
his
loue
to
them
:
and
therefore
are
mooued
to
more
thankfulnes
to
him
,
and
studie
to
make
their
election
sure
.
5.
The
number
of
the
reprobate
is
so
certaine
with
God
,
that
it
can
neither
be
increased
,
nor
diminished
,
nor
chaunged
:
that
is
neither
more
nor
lesse
can
bee
reprobated
then
were
from
euerlasting
.
Thus
farre
of
the
subiects
.
2.
Concerning
the
vnchaungeablenes
and
certainetie
of
reprobation
:
which
is
such
:
that
as
the
elect
cannot
become
reprobate
:
so
the
reprobate
cannot
become
elect
.
And
reprobation
is
immutable
both
in
respect
of
God
reprobating
,
in
as
much
as
he
doth
not
chaunge
,
make
voide
,
nor
repeale
,
the
decree
of
his
will
set
downe
from
euerlasting
:
and
in
respect
of
men
reprobated
,
in
that
hauing
not
receaued
sauing
grace
they
cannot
but
remaine
in
eternall
death
,
whereinto
they
voluntarie
plunged
themselues
:
now
he
doeth
not
bestow
that
sauing
grace
vppon
the
reprobate
,
because
he
is
not
bound
to
giue
it
,
but
hath
mercie
on
whome
be
will
.
That
reprobation
is
immutable
,
I
prooue
it
thus
.
1
Because
God
is
immutable
,
with
whom
there
is
no
alteration
nor
shadow
of
turning
Ieam
.
2.17
.
The
force
of
the
argument
stands
thus
because
reprobation
is
an
internall
and
eternall
action
of
god
,
which
in
truth
differeth
nothing
at
all
from
his
verie
essence
,
but
onely
in
reason
:
els
God
should
be
compounded
.
2.
Because
it
is
his
decree
,
made
according
to
his
good
pleasure
,
now
all
Gods
decrees
made
according
to
the
pleasure
of
his
will
are
vnchaungeable
,
or
to
speake
more
plainclie
,
because
it
is
Gods
will
,
and
his
will
is
immutable
.
3.
Because
it
is
eternall
,
and
whatsoeuer
is
so
is
vnalterable
and
vnchangeable
.
4.
It
onely
dependeth
on
his
wil
,
It
cannot
be
hindred
with
any
thing
without
God
.
5.
It
is
ioyned
with
his
infallible
prescience
,
and
therefore
vnchaungeable
.
6.
It
is
linked
with
Gods
omnipotencie
which
cannot
be
impeached
.
God
is
omnipotent
,
able
to
execute
his
decree
,
neither
can
it
be
hindred
any
way
.
The
aduersaries
to
infringe
this
vnchaungeablenes
of
reprobation
obiect
.
Obiect
.
By
this
meanes
,
mans
free
will
is
cleane
taken
away
,
and
a
meere
fatall
necessitie
is
induced
,
which
is
absurd
.
Ans.
That
doth
not
follow
:
for
God
by
his
immutable
decree
,
doth
not
abolish
second
causes
,
nor
ouerthrow
their
nature
:
therefore
mans
freewill
may
stand
with
the
vnchaungeablenes
of
predestination
.
Besides
necessitie
of
supposition
,
and
(
as
the
schoolemen
call
it
)
of
infallibilitie
,
must
be
distinguished
from
coactiue
necessitie
,
as
also
from
fatall
and
Stoical
necessitie
.
Fate
or
destinie
(
which
the
Greekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
deuide
or
part
,
)
the
Stoicks
called
the
vntwineable
linking
or
order
of
the
second
causes
,
whereof
all
things
are
so
necessarily
and
vnresistably
ruled
,
that
God
himselfe
cannot
chaunge
the
order
thereof
,
nor
worke
against
it
.
We
that
are
Christians
knowe
no
such
foolish
fate
.
Obiect
.
If
it
be
immutable
,
God
complaineth
of
the
reprobate
vniustly
,
and
vniustly
punisheth
them
for
sinning
:
but
this
is
blasphemie
to
say
so
:
ergo
.
Ans.
The
consequence
were
true
if
reprobation
were
the
cause
of
sinne
,
as
it
is
not
:
and
therefore
his
complaining
and
punishing
of
them
is
not
vniust
,
beeing
for
sinne
.
Now
to
refute
the
contrarie
opinion
.
1
If
eternall
reprobation
be
changeable
,
Gods
purpose
is
so
too
:
which
is
false
.
For
if
reprobation
be
the
purpose
of
God
,
then
if
reprobation
be
chaungeable
,
his
purpose
is
chaungeable
:
but
it
is
:
ergo
.
2
If
it
be
mutable
▪
it
may
be
frustrated
of
his
owne
proper
ende
.
For
that
which
is
mutable
may
be
frustrated
of
his
ende
:
but
reprobation
cannot
possibly
be
put
by
the
ende
:
because
it
●s
the
purpose
of
God
,
which
must
needes
take
effect
.
3
If
it
be
mutable
,
it
is
because
God
sees
,
that
either
he
could
haue
better
deliberated
then
he
hath
done
,
and
taken
better
counsell
then
he
hath
,
or
els
that
he
could
not
execute
his
first
deuise
:
but
neither
of
these
can
agree
to
God
:
for
he
is
alwaies
both
most
wise
and
most
omnipotent
.
Thus
farre
of
the
adiuncts
.
Some
things
differ
from
Reprobation
as
diuers
onely
from
it
,
illumination
,
a
tast
of
that
heauenly
gift
,
participation
of
the
holy
Ghost
:
a
tast
of
the
good
word
of
God
,
and
the
vertues
of
the
world
to
come
.
and
Heb.
10.26
.
a
receiuing
of
the
knowledge
of
truth
,
sanctification
by
the
blood
of
the
couenant
.
and
2.
Pet.
2.20
.
flying
the
carruptions
of
the
world
,
knowledge
of
the
Lord
and
Sauiour
Iesus
Christ
,
knowledge
of
the
way
of
righteousnes
.
and
Luk.
8.12
.
hearing
of
Gods
word
,
receiuing
it
with
ioy
,
temporarie
faith
.
Of
which
I
thinke
it
not
amisse
to
explane
some
,
least
by
their
ambiguitie
they
trouble
the
rude
and
vnskilfull
reader
.
1
First
Illumination
,
to
be
inlightened
in
this
place
the
same
,
that
to
goe
into
the
water
to
be
baptized
.
And
so
doth
lustin
Martyr
expound
it
,
in
his
second
apologie
for
the
Christians
to
M.
Antonius
the
Emperour
.
This
washing
is
called
illumination
,
because
their
mindes
that
learne
these
things
are
inlightened
.
The
Apostles
drift
shewes
this
exposition
to
be
true
.
For
he
admonished
such
as
had
beene
baptized
,
not
to
become
apostates
.
Whereupon
in
the
verse
next
before
the
second
,
he
flattely
nameth
the
doctrine
of
baptismes
,
by
which
they
were
inlightened
,
that
before
time
had
their
vnderstanding
darkned
with
the
cloudes
of
ignorance
.
This
inlightening
of
the
vnderstanding
is
in
the
reprobate
without
the
amendement
or
chaunge
of
their
wills
for
the
better
,
their
vnderstanding
is
inlightened
with
knowledge
of
the
truth
,
but
their
will
remaines
vnchanged
,
neither
is
it
turned
vnto
God
.
2
There
is
ascribed
vnto
them
,
a
tast
of
that
heauenly
gift
,
that
is
to
say
,
of
the
sweetenes
of
eternal
life
.
This
tast
they
haue
by
knowledge
onely
,
and
not
by
any
sound
fruition
.
As
he
that
tasteth
meate
onely
,
is
nor
fedde
of
the
same
,
nor
nourished
by
such
tasting
:
so
some
reprobates
haue
indeede
a
tast
of
the
sweetenes
of
eternall
life
which
God
bestoweth
vpon
the
elect
,
through
a
smackering
of
knowledge
,
but
enioy
not
the
gift
to
the
full
fruition
of
the
thing
.
Therefore
that
verye
tast
is
in
a
short
time
gone
and
without
fruite
.
3.
More
then
these
some
reprobates
haue
a
participation
of
the
holy
Ghost
,
namely
as
much
as
pertaines
to
his
operation
that
is
common
to
the
elect
and
reprobate
.
For
that
knowledge
of
the
doctrine
that
bringeth
saluation
,
which
is
great
in
some
of
the
reprobate
,
and
there
ioy
vpon
that
knowledge
arising
,
is
wrought
by
the
operation
of
the
holy
Ghost
,
but
without
any
grace
of
regeneration
,
which
the
holy
Ghost
worketh
in
none
but
the
elect
,
by
his
owne
gratious
action
.
4
They
haue
also
a
tast
of
the
good
words
of
God
,
and
of
the
vertues
of
the
life
to
come
,
that
is
,
their
receiuing
of
the
Gospel
with
ioy
,
as
is
saide
of
the
second
kinde
of
auditours
,
Luk.
8.33
.
which
they
are
as
glad
of
as
if
they
enioyed
the
commodities
of
future
blessednes
.
5
And
some
haue
sanctification
by
the
blood
of
the
couenant
,
Hebr.
10.29
.
which
is
,
no
internall
clensing
of
their
heart
from
sinnes
such
as
befalleth
the
elect
onely
,
and
those
that
haue
the
gift
of
sauing
faith
:
but
a
sequestring
of
themselues
from
the
prophane
without
the
Church
,
and
a
ioyning
of
themselues
to
the
companie
of
the
faithfull
,
by
participation
of
baptisme
,
which
is
the
sacrament
of
the
blood
of
the
couenant
.
And
this
is
the
Apostles
meaning
,
as
is
euident
by
his
scope
;
because
he
threatneth
the
apostates
and
backsliders
from
Christianitie
after
receiuing
of
baptisme
.
And
least
any
should
thinke
it
a
small
matter
after
baptisme
to
slide
backe
from
Christs
Church
,
he
doth
exaggerate
this
sinne
so
,
as
he
declareth
that
the
Apostates
that
contemne
and
make
light
account
of
baptisme
,
by
which
they
were
admitted
into
the
Church
and
number
of
the
faithfull
,
contemne
and
make
light
account
of
the
bloode
of
Christ
,
whereby
the
couenant
of
grace
was
established
.
Besides
the
text
shewes
to
lesse
from
the
two
and
twentie
verse
to
this
present
place
.
The
like
is
said
,
Heb.
9.13
.
The
blood
of
bulls
and
goates
,
and
the
ashes
of
a
heifer
beeing
sprinkled
vpon
the
vncleane
,
is
saide
to
sanctifie
them
,
namely
figuratiuely
and
in
a
sacrament
.
To
this
doth
Augustine
agree
,
calling
outward
baptisme
visible
sanctification
.
The
opposites
of
eternall
reprobation
,
1
Exclusion
from
the
Church
for
a
time
,
is
either
of
the
elect
before
they
become
members
of
the
Church
by
calling
;
or
els
of
such
as
are
excommunicated
.
For
God
will
haue
all
the
elect
be
members
of
the
Church
so
soone
as
euer
they
be
borne
,
but
many
times
deferres
their
calling
a
long
time
,
as
he
did
Sergius
Paulus
,
Dionysius
Areopagita
,
Damaris
,
Lydia
the
seller
of
purple
,
and
many
other
;
this
their
shutting
out
from
the
Church
for
a
space
,
is
not
that
euerlasting
reprobation
,
neither
were
they
that
beleeued
at
Pauls
preaching
,
Act.
13.
reprobates
before
that
.
For
it
is
saide
in
flat
words
,
that
they
were
ordained
to
euerlasting
life
.
Againe
,
and
deliuered
to
Satan
,
to
the
destruction
of
the
flesh
,
that
his
spirit
may
be
saued
in
that
day
of
the
Lord
Jesus
,
as
Paul
speakes
,
1.
Cor.
5.7
.
2
Secondly
,
Damnation
is
disparate
from
reprobation
.
For
1.
reprobation
is
from
eternall
,
damnation
in
time
.
2.
sinne
is
the
cause
of
damnation
,
so
is
it
not
of
reprobation
.
It
is
necessarie
to
know
this
difference
betweene
them
,
for
feare
of
confounding
vnskilfully
damnation
and
reprobation
together
,
and
least
that
which
is
said
of
the
one
be
foolishly
referred
to
the
other
.
3
Threatning
of
eternall
death
,
differs
also
from
reprobation
.
Election
is
contrarie
vnto
it
.
For
when
some
of
mankinde
are
elect
and
ordained
to
saluation
,
we
are
necessarily
to
vnderstand
,
that
other
are
refused
and
reprobate
.
We
can
not
conceiue
the
one
without
the
other
,
much
lesse
can
one
be
without
the
other
.
For
contraries
are
by
nature
together
.
And
thus
hauing
declared
the
dissentanie
arguments
of
it
,
I
come
to
the
comparates
,
Reprobation
is
equall
to
election
,
2
In
the
matter
.
For
both
is
the
decree
of
God
.
3
In
the
endes
:
for
both
are
for
the
glorie
of
God
and
saluation
of
the
elect
.
4
In
the
common
subiect
,
which
is
mankind
,
in
asmuch
as
it
was
to
be
corrupted
&
thrown
into
eternall
death
by
their
owne
default
.
As
then
election
is
the
decree
of
deliuering
such
as
are
giuen
to
Christ
by
mercie
out
of
the
common
destruction
:
so
Reprobation
is
the
decree
to
leaue
such
as
are
not
giuen
to
Christ
in
that
common
destruction
by
iustice
.
Therefore
as
election
founde
not
men
worthie
but
made
them
so
,
so
reprobation
cast
none
into
eternall
death
,
but
by
iust
iudgement
leaues
them
that
are
plunged
into
it
by
their
owne
sinne
and
fault
in
it
.
For
as
God
decreed
not
to
choose
any
that
was
iust
alreadie
,
but
the
sinner
to
be
made
iust
by
grace
,
so
likewise
he
did
not
decree
to
reprobate
the
iust
,
but
the
sinner
to
be
iustly
condemned
for
sinne
.
5
In
the
adiuncts
both
were
from
eternall
:
both
are
firme
and
immutable
:
both
not
to
be
altered
,
whether
you
respect
Gods
counsell
,
or
the
persons
themselues
elected
or
reprobated
.
So
that
neither
the
counsell
of
God
can
possibly
be
made
frustrate
,
nor
the
elect
become
reprobates
,
nor
the
reprobates
elect
.
The
inequalitie
or
vnlikelines
of
reprobation
and
election
,
1
In
the
forme
.
For
as
election
is
a
decree
of
pitying
and
deliuering
out
of
the
vniuersall
ruine
,
and
taking
into
saluation
:
so
reprobation
is
a
decree
of
not
pitying
but
relinquishing
in
the
common
wast
,
and
of
not
vouchsafing
of
saluation
.
2
In
the
effects
.
For
inward
calling
,
faith
,
iustification
,
glorification
,
good
workes
,
and
eternall
saluation
,
are
the
effects
of
election
:
but
debarring
from
the
grace
of
inward
calling
and
faith
,
and
iustification
,
glorification
,
good
works
,
and
the
blessing
of
saluation
,
and
sinnes
,
and
the
punishments
of
the
same
,
are
not
the
effects
of
reprobation
.
3
In
the
proper
subiects
.
For
election
is
of
such
as
shall
be
saued
,
reprobation
of
them
that
are
to
be
condemned
.
4
In
the
ensuing
adiuncts
.
For
though
sinne
bee
not
the
cause
of
reprobation
,
yet
it
is
of
damnation
:
for
no
man
is
condemned
but
for
sinne
:
but
the
good
works
of
the
godly
,
as
they
are
not
the
cause
of
election
so
neither
of
saluation
,
but
onely
the
way
that
God
hath
prepared
for
the
godly
to
walk
in
.
Eph.
2.10
.
We
are
his
workmanship
framed
in
Christ
Iesus
to
good
warks
,
which
God
hath
prepared
that
we
should
walke
in
them
:
Nowe
as
the
way
is
not
the
cause
of
the
mark
,
so
are
not
good
works
the
cause
of
saluation
.
Hauing
thus
laid
forth
the
Comparates
,
now
comed
to
the
Coniugate
.
Of
the
misterie
of
Reprobation
they
that
are
to
be
condemned
are
called
reprobats
:
of
whome
these
positions
following
must
be
obserued
.
1.
The
reprobates
are
reprobated
of
God
according
to
his
good
pleasure
,
and
free
,
holy
,
and
iust
will
:
because
God
doth
all
things
of
the
counsell
of
his
owne
will
.
Eph.
1.11
.
so
saieth
a
certaine
Prophet
to
Amazia
king
of
Iudah
2.
Cr.
25.16
.
I
know
god
hath
entred
into
a
determination
to
destroy
thee
.
2.
They
giue
themselues
to
do
euill
,
as
Elias
sares
to
Achab.
1.
King.
21.20
.
Thou
hast
giuen
thy selfe
to
work
that
which
is
euill
in
the
eies
of
the
Lord.
They
sinne
,
or
▪
set
their
minde
to
sinne
as
Iohn
speaketh
.
1.
Ih.
3.
3.
They
are
rebellious
and
stiff
necked
.
Ro.
10.21
.
Esay
.
65.2
.
4.
They
are
raised
vp
for
this
end
that
gods
power
might
bee
shewen
in
them
.
Rom.
9.17
.
5.
They
are
made
of
God
against
the
euill
day
.
Pr.
16.4
.
But
the
question
is
what
the
meaning
of
this
place
may
be
.
The
aduersaries
of
the
trueth
auouch
,
that
it
cannot
be
collected
out
of
this
place
,
that
the
reprobates
are
created
against
the
euill
day
:
and
they
make
the
wicked
against
the
euill
day
,
to
be
,
to
reduce
him
to
be
iustly
and
worthily
punished
for
his
former
wickednes
:
if
this
be
not
to
depraue
the
sence
of
the
scripture
,
I
know
not
what
is
:
The
hebrew
goes
thus
.
Colpagnal
Jehoua
lamanguanchu
vegam
rashang
leion
raguah
:
which
words
cannot
possibly
be
otherwise
translated
but
thus
:
The
Lord
hath
made
or
wrought
all
things
for
his
owne
selfe
,
Aug.
tom.
7.
lib
2.
de
nup.
&c
c●ncup
.
c.
17.
He
doth
so
create
the
euill
as
he
feedeth
and
nourisheth
the
euill
.
the
wicked
man
also
to
the
day
of
euill
.
In
these
words
Salomon
treateth
of
the
principall
end
of
Creation
,
which
he
affirmeth
to
be
God
himselfe
,
or
which
is
all
one
,
Gods
glorie
.
For
(
for
himselfe
)
is
the
same
that
(
for
his
glorie
)
:
therefore
God
made
all
things
for
himselfe
:
this
sentence
he
doth
illustrate
,
by
a
particular
example
,
adding
(
namely
he
made
)
the
wicked
also
to
the
day
of
euill
:
for
euery
body
sees
that
word
must
be
vnderstood
indifferently
in
both
places
.
What
peeuishnes
is
it
then
to
seuer
that
which
the
spirit
of
God
hath
ioyned
,
and
to
foist
into
the
Bible
that
,
that
is
not
there
?
What
audaciousnes
is
it
to
say
that
to
make
the
wicked
to
the
euill
day
,
is
to
draw
him
back
to
punishment
:
but
the
verb
pagnal
is
spoken
of
both
:
of
the
wicked
and
all
other
creatures
or
works
of
God
:
therfore
is
God
made
all
things
,
all
one
,
with
this
,
God
drew
back
all
his
works
:
well
thus
stands
the
case
:
looke
in
what
sence
God
is
said
to
haue
made
all
things
,
in
the
same
he
is
vnderstood
to
haue
made
the
wicked
man
:
but
he
made
all
things
by
creating
:
therefore
he
made
the
wicked
man
by
creating
.
Now
he
speaketh
of
the
continuance
of
the
creation
of
man
as
he
is
after
the
fall
.
God
had
made
the
first
man
,
pure
,
holy
,
godly
,
but
after
the
fall
such
,
as
he
is
,
of
the
masse
whereof
hee
made
him
:
that
is
,
corrupt
of
a
corrupt
lump
,
and
by
nature
the
child
of
wrath
:
for
none
are
borne
holy
,
but
al
are
borne
wicked
.
Now
the
elect
by
Gods
free
bountie
are
made
godly
of
vngodly
,
whereas
the
reprobate
remaine
vngodly
.
Now
then
whereas
God
createth
man
such
,
that
is
,
wicked
,
it
is
a
most
iust
punishment
,
like
as
in
creating
him
at
first
holy
it
was
his
gracious
bountie
:
God
createth
the
wicked
man
but
not
wickednes
.
6.
They
are
set
for
this
to
stumble
at
the
preaching
of
the
gospell
.
1.
Pet.
2.8
.
1.
These
words
two
sophisters
at
this
day
do
corrupt
and
falsifie
.
One
of
them
saith
that
the
reprobats
also
are
placed
,
on
Christ
the
corner
stone
,
being
so
in
Luthers
germane
translation
,
but
this
is
farre
from
Peters
words
,
who
speaking
of
the
disobedient
,
to
whome
Christ
is
a
stumbling
block
,
writeth
that
they
are
set
to
this
cis
ô
:
he
doth
not
say
they
are
placed
vpon
Christ
:
neither
wil
the
text
abide
this
falsifying
:
for
the
article
ô
is
of
the
neuter
gender
and
to
be
set
after
:
therfore
can
not
be
referred
vnto
Christ
:
beside
that
,
no
noune
of
the
neuter
gender
that
is
vnderstood
of
Christ
can
goe
before
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
either
the
masculine
or
feminine
gender
.
2.
The
2.
sophister
saith
that
those
words
(
to
which
also
they
were
set
)
are
so
to
be
vnderstood
,
as
if
it
had
bin
said
,
They
beleeue
not
the
word
of
the
gospel
,
whereunto
notwithstanding
they
were
called
in
times
past
by
the
prophets
,
and
placed
for
this
by
the
gracious
will
of
god
,
that
that
word
should
first
be
preached
to
them
:
but
this
sence
is
tugd
in
by
the
eates
,
&
not
collected
out
of
the
words
,
being
repugnant
thereunto
,
which
goe
thus
.
v.
7.8
.
To
you
then
it
is
an
honour
that
beleeue
:
but
to
the
disobedient
,
the
same
stone
which
the
builders
refused
,
is
made
the
head
of
the
corner
,
and
astone
to
stumble
at
,
and
a
rock
of
offence
:
namely
to
such
as
stumble
at
the
word
being
disobedient
,
to
which
they
were
also
set
.
These
words
will
not
beare
that
construction
for
that
(
to
which
)
cannot
bee
referred
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
goes
before
,
because
(
ô
)
is
the
neuter
gender
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
masculine
.
This
caueling
companion
shall
not
teach
vs
a
new
grammer
,
that
(
ô
)
should
be
the
masculine
gender
,
or
haue
any
reference
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
must
of
necessitie
bee
,
if
his
exposition
should
goe
for
currant
.
But
I
will
declare
their
true
meaning
:
which
is
this
.
Peter
exhorteth
those
that
beleeue
,
that
leading
a
holy
life
,
they
would
be
edified
more
&
more
,
as
it
were
liuing
stones
in
Christ
Iesus
.
Now
that
the
faithfull
must
be
edified
in
Iesus
Christ
,
he
prooueth
thus
:
because
he
is
that
stone
which
God
hath
laid
in
Sion
in
the
bottome
of
the
corner
,
in
which
stone
whosoeuer
beleeueth
shall
not
be
ashamed
.
Out
of
this
promise
made
to
the
beleeuers
,
Peter
drawes
this
consequence
.
Therefore
to
you
it
is
an
honor
that
beleeue
:
that
he
doth
amplifie
by
that
that
is
vnlike
:
But
to
the
disobedient
hee
is
a
stumbling
block
and
a
rock
of
offence
.
How
that
is
,
he
shewes
in
the
next
wordes
:
saying
that
they
stumble
at
the
worde
.
Nowe
least
any
might
thinke
that
is
by
meere
chaunce
,
the
Apostle
saith
moreouer
,
that
they
are
set
for
this
purpose
,
namely
to
stumble
at
the
word
preached
.
So
then
there
are
three
thinges
in
this
speach
that
may
breede
any
doubt
,
First
to
what
the
disobedient
were
set
,
secondlie
by
whome
,
thirdlie
what
that
is
,
they
were
set
.
1.
For
the
first
,
they
were
set
to
this
,
that
they
might
stumble
at
the
preaching
of
the
gospell
of
Christ
,
and
that
by
the
iust
iudgement
of
God
,
by
this
meanes
punishing
the
sinnes
of
the
disobedient
with
sinnes
.
This
construction
the
sintaxe
must
needs
haue
to
referre
the
neuter
relatiue
●
to
the
whole
oration
next
before
going
,
seing
there
is
no
word
of
the
newter
gender
before
to
referre
it
to
:
if
it
bee
not
absurd
that
Christ
is
set
for
a
downefall
for
many
,
no
more
is
it
,
that
many
should
be
set
for
this
to
stumble
at
the
preaching
and
so
fall
.
They
were
set
for
this
of
god
,
as
a
iust
iudge
,
by
that
meanes
reuenging
the
sinnes
of
the
rebellious
and
stubburne
Scribes
and
Pharises
,
and
punishing
them
with
sinnes
.
For
all
sinne
is
either
a
proofe
and
declaration
of
mans
frailty
,
as
was
the
transgression
of
our
fore-fathers
(
whome
God
suffered
to
fall
to
manifest
and
make
proofe
of
the
greatnes
of
mans
weaknes
,
&
how
litle
auailable
euen
the
most
innocent
man
of
all
other
is
,
vnlesse
he
be
vpheld
by
Gods
especial
grace
)
or
els
a
iust
chastisement
,
as
are
most
of
the
sinnes
of
the
holy
,
or
els
a
punishment
of
former
sinnes
,
or
the
merite
of
greater
sinnes
and
punishments
,
as
are
all
the
sinnes
of
the
reprobats
.
Therefore
they
are
not
placed
to
this
of
themselues
:
and
it
is
not
more
absurd
that
the
disobedient
are
placed
to
this
of
God
,
to
stumble
at
the
preaching
of
the
gospell
,
then
for
Christ
to
be
set
of
God
in
Sion
a
stone
to
stumble
at
,
a
rock
of
offence
,
or
that
the
ministers
of
the
gospell
should
be
a
good
sauour
vnto
god
at
the
very
time
that
they
are
a
sauour
of
death
vnto
death
.
3.
They
were
put
,
is
the
same
that
they
were
ordained
,
appointed
,
and
by
consequence
stirred
vp
and
framed
as
Paul
speakes
Rom.
9.17
.
and
22.
whereupon
this
also
doth
ensue
that
necessitie
to
sinne
,
is
laid
as
a
iust
iudgement
vpon
the
vnregenerate
.
7.
They
are
vessels
of
wrath
made
to
dishonor
&
framed
to
destruction
.
Rom.
9.21.22
.
Now
here
ariseth
a
great
doubt
,
who
did
make
&
frame
them
so
.
God
,
or
the
deuill
,
or
themselues
.
Some
cauilling
sophisters
say
themselues
:
some
saye
the
deuill
:
both
these
do
rake
the
heresie
of
the
Maniches
out
of
hell
.
But
the
orthodoxall
writers
say
,
God
.
August
.
to●n
.
4.
lib.
1.
ad
simplie
.
quaest
.
2.
Behold
he
hateth
Esau
,
which
vessel
himself
did
make
to
dishonor
.
And
a
little
after
:
In
that
of
the
number
of
the
vngodly
whome
he
doth
not
iustifie
,
hee
maketh
vessels
to
dishonor
,
he
doth
not
hate
this
in
them
that
hee
maketh
,
for
in
as
much
as
they
are
wicked
they
are
abominable
,
but
in
as
much
as
they
are
made
vessels
,
they
are
made
for
some
vse
,
that
by
their
appointed
punishments
the
vessels
that
are
made
to
honor
might
take
some
profite
:
therefore
God
doth
not
hate
them
neither
so
farre
forth
as
they
are
men
:
nor
yet
as
they
are
vessels
:
that
is
to
say
,
neither
that
which
hee
maketh
in
them
by
creation
,
nor
that
he
maketh
in
them
by
ordination
:
for
he
hates
nothing
of
that
he
made
.
But
yet
in
as
much
as
he
maketh
them
vessels
of
destruction
,
he
maketh
them
for
this
vse
,
to
correct
other
;
for
he
hateth
the
wickednes
in
them
,
which
hee
made
not
:
for
as
a
iudge
hateth
the
fact
in
a
man
,
but
doth
not
hate
that
he
is
set
to
the
mines
.
For
that
the
theefe
doth
,
this
the
iudge
doth
;
so
God
in
making
of
the
corruption
of
the
wicked
vessels
of
destruction
doth
not
hate
that
hee
doth
himselfe
:
that
is
,
the
worke
of
his
owne
ordination
.
So
againe
tom.
7.
lib.
2.
de
nupt.
&
concup
.
ad
Valer.
cap.
3.
God
is
so
the
maker
of
them
that
are
borne
,
that
all
of
one
goe
into
condemnation
,
whose
deliuerer
he
is
by
regeneration
:
for
he
is
termed
a
potter
,
of
the
same
lump
making
one
vessell
to
honor
according
to
his
mercie
,
another
to
dishonor
according
to
iudgement
:
And
in
the
same
book
cap.
16.
God
by
his
owne
goodnes
made
men
,
the
first
without
sinne
,
and
the
rest
vnder
sinne
for
the
vses
of
his
owne
profound
counsells
:
for
as
be
knew
not
what
to
doe
with
the
euilnes
of
the
deuill
himselfe
,
&
whatsoeuer
he
doth
is
iust
and
good
,
though
he
of
whome
he
doth
it
is
on
iust
and
naught
,
neither
refused
therefore
to
make
him
,
because
hee
knew
he
would
be
euill
;
so
of
the
whole
stock
of
mankinde
,
though
no
man
is
borne
without
the
contagion
of
sinne
,
he
worketh
good
who
i●
〈◊〉
good
,
making
some
as
it
were
vessels
of
mercie
,
whom
he
seuereth
from
those
that
are
vessels
of
wrath
by
grace
,
other
as
it
were
vessels
of
wrath
,
to
make
knowne
the
riches
of
his
glorie
vpon
the
vessels
of
mercie
.
Now
let
this
fellow
goe
and
dispute
against
the
Apostle
whose
sentence
this
is
,
nay
against
the
potter
himselfe
,
whome
the
Apostle
forbids
to
aunswer
saying
;
O
man
who
art
thou
,
that
makest
aunswer
to
God
?
doth
the
clay
say
to
him
that
made
it
,
why
hast
thou
minde
me
thus
?
hath
not
the
potter
power
ouer
the
clay
to
make
of
the
same
lump
,
one
vessel
to
honor
,
another
to
dishonor
?
doth
he
then
denie
that
the
vessels
of
wrath
are
vnder
the
deuill
?
or
because
they
are
vnder
the
deuill
,
doth
any
other
make
them
but
hee
,
that
makes
the
vessels
of
mercy
or
of
any
other
stuffe
,
but
of
the
same
lump
.
Againe
tom
.
2.
Epis.
105.
ad
Sixtum
.
pag.
302.
But
if
there
be
vessels
of
wrath
,
which
were
made
to
destruction
,
which
is
giuen
them
of
due
,
let
them
thanke
themselues
:
because
they
are
made
of
the
same
lump
,
which
God
did
iustly
&
worthely
condemne
for
one
mans
sinnes
sake
wherein
all
had
sinned
.
8
They
are
of
old
ordained
to
this
condemnation
.
Iud.
ver.
4.
Wranglers
say
,
this
is
the
meaning
of
these
words
,
of
whome
it
was
long
agoe
written
and
fore-told
in
the
bookes
of
the
Prophets
,
that
at
their
time
they
should
creepe
in
and
molest
the
church
of
God
,
and
in
the
ende
come
to
euerlasting
perdition
.
But
it
is
plaine
that
they
delude
the
Apostles
words
.
For
he
saieth
not
,
of
whome
it
was
written
,
but
,
which
(
that
is
men
)
were
before
described
.
For
I
praye
you
what
manner
of
speach
is
this
,
of
certaine
men
it
is
forewritten
and
prophecied
to
this
destruction
.
The
true
and
naturall
sence
of
these
words
is
this
.
Those
wicked
men
are
long
since
ordained
,
and
appointed
to
this
condemnation
:
of
whome
are
they
ordained
and
appointed
?
of
God
:
howe
?
by
his
eternall
counsell
and
decree
.
And
he
whosoeuer
he
is
,
that
reprehends
this
doctrine
,
as
absurd
,
reprehends
Gods
iustice
and
power
as
absurd
:
For
in
that
God
reiecteth
manie
,
maketh
the
wicked
man
against
the
daye
of
euill
,
sets
the
reprobate
for
this
,
to
stumble
at
the
preaching
of
the
Gospel
,
makes
them
to
dishonour
,
frames
them
for
destruction
,
it
is
the
iust
worke
of
Gods
iudgement
,
which
we
must
no
lesse
holily
and
faithfully
maintaine
,
then
the
work
of
his
mercie
.
Againe
,
we
must
so
maintaine
Gods
mercie
,
as
that
we
ouerturne
not
nor
darken
his
iustice
.
He
that
can
take
it
let
him
take
it
:
he
that
cannot
,
let
him
leaue
it
to
such
as
can
:
and
neuer
let
him
finde
fault
with
that
he
hath
not
learned
,
nor
speake
ill
of
that
he
doth
not
vnderstand
.
As
all
men
haue
not
faith
,
so
haue
not
all
men
the
knowledge
of
the
mysteries
of
faith
.
9
The
mysteries
of
the
kingdome
of
heauen
are
hid
from
them
.
Math.
11.25
.
10
They
are
hated
of
God
.
Mal.
1.3
.
Ro.
9.13
11
Christ
is
placed
to
them
for
a
fall
.
Luk.
2.34
.
12
The
preachers
of
the
Gospel
are
to
them
the
sauour
of
death
to
death
.
2.
Cor.
2.16
.
13
They
are
hardned
of
God
according
to
his
will
.
Rom.
9.17
.
14
God
giueth
them
the
spirit
of
stumber
,
eies
not
to
see
and
eares
not
to
heare
,
Esa.
29.10
.
and
6.9
.
15
They
are
cursed
for
euer
.
Math.
25.41
.
16
They
are
not
of
God
.
Ioh.
6.47
.
17
They
are
not
written
in
the
booke
of
life
.
Apoc.
17.8
.
18
It
is
not
giuen
to
them
to
know
the
mysteries
of
the
kingdom
of
heauen
.
Mat.
13.11
.
19
They
beleeue
not
,
Ioh.
12.39
.
because
they
are
not
of
Christs
sheepe
.
Ioh.
10.26
.
20
They
cannot
beleeue
,
because
god
hath
blinded
their
eies
.
Ioh.
12.39
.
21
They
are
not
healed
,
that
is
,
obtaine
not
remission
of
sinnes
,
Math.
13.15
.
Mark.
4.12
.
22
They
obtaine
not
righteousnes
&
life
,
but
waxe
hard
,
Rom.
11.7
.
23
They
are
not
regenerated
,
first
because
they
are
not
made
righteous
:
for
denying
of
the
cause
makes
the
effect
be
denied
;
they
that
are
not
iustified
before
God
are
not
regenerated
,
because
regeneration
is
the
inseparable
effect
of
iustification
.
Secondly
,
because
God
hath
giuen
them
the
spirit
of
slumber
,
eies
that
cannot
see
,
eares
that
cannot
heare
.
Rom.
11.8
.
24
They
are
not
conuerted
.
Math.
13.11
.
Mark.
4
12.
25
They
cannot
receiue
the
spirit
of
truth
,
because
they
neither
see
nor
know
it
.
Ioh.
14.
26
Christ
reckeneth
them
not
as
his
.
Mat.
7.23
.
I
know
you
not
.
27
He
doth
not
pray
to
the
father
for
them
.
Ioh.
17.9
.
Now
remaine
examples
of
them
,
And
thus
through
the
assistance
of
God
I
haue
brought
this
doctrine
of
Predestination
to
an
ende
.
The
Lord
graunt
by
the
same
assistance
of
his
grace
,
that
it
may
serue
for
the
setting
forth
of
his
glorie
,
and
edifying
of
his
Church
.
Nowe
because
Augustine
assoyles
many
doubts
which
arise
in
the
secret
of
Predestination
in
Tom.
4.
lib.
1.
ad
Sim●lis
.
in
his
answer
to
the
second
question
,
I
haue
thought
good
to
set
downe
the
whole
answer
in
this
place
.
His
words
are
these
:
But
now
I
iudge
it
high
time
to
proceede
to
the
other
question
,
which
in
these
wordes
you
haue
laide
downe
,
of
that
that
is
written
,
Rom.
9.11
.
Neither
he
onely
felt
this
,
but
also
Rebecca
when
shee
had
conceiued
by
one
,
euen
by
her
father
Jsack
.
For
ere
the
children
were
borne
,
and
when
they
had
done
neither
good
not
ill
,
&c.
to
the
nine
and
twentie
verse
,
Except
the
Lord
of
hostes
had
left
vs
a
seede
,
&c.
we
had
beene
as
the
citie
of
Gomorrah
.
The
whole
discourse
beeing
debated
,
would
be
something
more
intricate
.
But
I
shall
not
be
able
to
explane
these
things
rightly
vnto
you
,
as
I
know
you
looke
for
at
my
handes
,
vnlesse
you
become
an
humble
suter
to
God
for
me
,
by
whose
helpe
beeing
made
something
more
confident
,
I
willingly
come
to
the
point
.
And
first
I
meane
to
betake
my selfe
to
the
full
intent
,
and
scope
of
the
Apostle
,
quite
through
the
epistle
,
which
I
will
chiefly
respect
.
And
that
intent
,
I
take
it
to
be
this
;
That
no
man
boast
him
of
his
good
deedes
,
as
the
Israelites
did
,
because
they
had
beene
obedient
vnto
the
law
which
was
giuen
them
,
thereupon
challenging
wholly
vnto
themselues
the
grace
of
the
Gospel
of
God
,
as
due
to
them
by
desert
,
and
denying
that
it
was
to
be
offered
to
the
Gentiles
,
who
were
altogether
vnworthie
of
it
,
vnlesse
they
would
receiue
the
sacraments
of
the
Iewes
.
The
which
doubt
,
is
cleared
in
the
Acts
of
the
Apostles
.
For
they
vnderstoode
not
,
that
euen
for
this
cause
,
because
it
is
the
grace
of
the
Gospel
,
therefore
it
is
not
due
to
workes
.
Otherwise
this
grace
should
now
be
no
grace
at
all
.
And
this
is
in
many
places
testified
by
faith
,
preferring
grace
before
workes
,
not
that
it
might
thereby
cleane
extinguish
workes
;
but
that
it
might
shew
how
workes
doe
not
goe
before
grace
,
but
rather
followe
it
:
and
that
no
man
therefore
:
ought
to
thinke
,
that
he
hath
receiued
grace
,
because
he
hath
wrought
well
;
but
rather
that
he
could
not
possibly
haue
wrought
thus
wel
,
vnlesse
he
had
first
receiued
grace
by
faith
.
Now
a
man
beginneth
then
to
receiue
grace
,
when
beeing
stirred
to
faith
,
in
or
by
some
earthly
admonition
,
he
beginneth
to
beleeue
in
God
.
But
it
concerneth
vs
to
know
at
what
time
,
or
celebration
of
the
lacraments
,
a
more
full
and
euident
grace
is
infused
into
vs
.
For
euen
those
which
haue
not
beene
instructed
,
doe
not
beleeue
,
or
else
C●●nelius
did
not
,
when
by
his
giuing
of
almes
,
and
making
of
praiers
,
he
seemed
worthie
to
haue
an
Angel
sent
vnto
him
.
But
,
had
he
not
first
beleeued
,
he
would
neuer
haue
wrought
such
thinges
.
Neither
would
he
euer
haue
beleeued
,
vnlesse
he
had
bin
called
,
either
by
the
secret
admonitions
of
his
minde
,
and
spirit
;
or
else
by
the
more
manifest
warnings
through
the
senses
and
parts
of
his
bodie
.
But
some
haue
onely
so
much
grace
of
faith
,
as
that
they
can
not
attaine
vnto
the
kingdome
of
heauen
thereby
;
as
those
which
are
newly
taught
,
and
as
Cornelius
before
he
was
made
a
member
of
the
Church
,
by
the
participation
of
the
sacraments
.
Now
contrariwise
,
this
grace
of
faith
is
so
great
in
others
,
that
they
be
euen
now
reputed
members
of
Christ
and
of
the
Church
of
God
.
For
the
temple
of
the
Lord
,
saith
the
Apostle
,
is
holy
,
which
you
are
.
And
this
is
the
Lords
owne
saying
,
Vnlesse
a
man
be
borne
of
water
and
the
holy
Ghost
,
be
can
not
enter
into
the
kingdome
of
heauen
.
There
are
then
certaine
beginnings
of
faith
,
much
like
vnto
conceptions
,
yet
notwithstanding
we
most
not
onely
be
conceiued
,
but
also
borne
,
that
we
may
fully
enioy
euerlasting
life
.
Neither
is
any
thing
of
all
these
,
without
the
grace
of
the
great
mercie
of
God
;
because
if
there
be
any
good
workes
,
they
follow
this
grace
,
as
we
saide
before
,
and
can
in
no
wise
be
before
in
.
Which
thing
the
Apostle
beeing
very
desirous
to
perswade
vs
,
because
,
as
he
mentioneth
in
an
other
place
;
it
is
not
from
vs
,
but
it
is
the
gift
of
God
,
not
by
reason
of
our
workes
,
least
peraduenture
any
man
should
extoll
himselfe
,
he
spake
of
them
which
were
not
yet
borne
.
For
no
man
could
say
that
Iacob
beeing
now
vnborne
did
mooue
God
by
his
workes
to
speake
of
him
:
And
the
elder
shall
serue
the
younger
.
Therefore
,
saith
he
,
not
onely
Isaac
was
promised
,
when
it
was
saide
,
About
this
time
I
will
come
and
Sara
shall
haue
a
sonne
,
who
by
no
meanes
may
be
thought
to
haue
deserued
at
Gods
handes
by
his
workes
,
to
be
thus
promised
before
his
birth
,
and
that
the
seede
of
Abraham
should
be
called
in
Isaac
.
That
is
to
say
,
That
those
should
belong
to
the
companie
of
the
Saints
,
which
is
in
Christ
,
who
knewe
them-selues
to
be
the
sonnes
of
promise
,
not
waxing
proude
vpon
any
of
their
owne
deserts
,
but
imputing
it
wholly
to
the
grace
of
vocation
,
that
they
were
made
fellow
heyres
with
Christ
.
For
when
they
were
promised
onely
,
it
could
not
be
that
they
as
yet
deserue
any
thing
,
before
they
themselues
had
any
beeing
.
But
Rebecca
also
hauing
brought
forth
after
one
copulation
with
our
father
Isaac
,
vttereth
this
saying
very
circumspectly
.
After
one
copulation
.
For
shee
conceiued
a
couple
,
least
peraduenture
,
it
might
be
attributed
to
the
fathers
deserts
,
if
some
man
should
speake
on
this
manner
;
The
sonne
is
thus
,
or
thus
,
because
at
the
very
same
instant
that
he
was
placed
into
the
wombe
of
the
mother
,
the
father
was
thus
,
or
thus
affected
:
or
because
the
mother
was
thus
affected
when
she
conceiued
him
.
For
both
Isaac
begot
them
both
at
one
time
,
and
Rebecca
at
the
same
time
conceiued
them
both
.
To
commende
this
thing
vnto
vs
,
shee
speaketh
thus
,
By
one
copulation
.
That
shee
might
neither
leaue
any
place
here
for
the
Astrologian
,
or
rather
to
that
kinde
of
soothsaier
,
who
by
the
nariuitie
is
woont
to
coniecture
of
the
conditions
,
and
fortune
of
those
which
are
borne
.
For
they
haue
nothing
to
alleadge
for
themselues
,
why
at
the
same
conception
,
likewise
at
the
same
moment
,
the
constitution
of
the
heauens
,
and
planets
nothing
differing
,
when
euery
thing
did
so
ioyntly
agree
,
there
was
such
great
difference
betwixt
that
couple
.
And
they
may
easily
perceiue
,
if
they
please
,
that
those
their
answers
which
they
sell
to
poore
distressed
wretches
,
proceede
not
from
any
art
,
or
skill
they
haue
,
but
onely
from
a
casual
kinde
of
suspition
.
But
to
leaue
all
things
not
pertinent
to
our
matter
.
These
things
are
rehearsed
to
break
the
neck
of
their
pride
,
who
are
so
vnthankfull
for
the
grace
of
God
,
and
dare
boast
of
their
owne
deserts
.
For
when
they
were
yet
vnborne
,
and
had
done
neither
good
nor
euill
,
not
for
their
works
,
but
in
regard
of
him
who
called
them
,
it
was
saide
vnto
him
,
that
the
elder
shal
serue
the
yonger
.
This
grace
therfore
is
his
who
calleth
,
&
consequently
good
works
are
his
who
receiueth
this
grace
;
yet
not
so
as
that
they
were
the
bringers
forth
of
grace
,
but
rather
themselues
were
brought
forth
by
grace
:
euen
as
the
fire
doth
not
heare
other
things
that
it selfe
may
be
hotte
,
but
because
it selfe
is
hotte
,
nor
the
wheele
doth
therefore
runne
smoothly
that
it
may
be
round
,
but
because
it
is
round
:
so
no
man
doth
therefore
effect
good
workes
,
that
he
may
hereafter
receiue
grace
,
but
because
he
hath
alreadie
receiued
it
.
For
how
can
he
liue
righteously
who
hath
not
beene
iustified
,
or
he
holily
,
who
hath
not
beene
sanctified
,
or
he
at
all
liue
,
who
hath
not
had
life
ministred
vnto
him
?
Now
grace
doth
iustifie
,
that
he
which
is
iustified
may
liue
righteously
.
Grace
therefore
is
first
,
and
then
follow
good
workes
,
as
he
saith
in
an
other
place
.
But
to
him
which
worketh
there
is
a
reward
ascribed
,
not
according
to
grace
,
but
according
to
debt
:
As
that
immortalitie
after
good
workes
,
yet
if
it
be
required
as
due
,
as
the
same
Apostle
saith
,
I
haue
fought
a
good
fight
,
I
haue
runne
my
race
,
and
kept
my
faith
,
and
nowe
there
remaines
a
crowne
of
iustice
for
me
,
which
the
Lord
beeing
a
iust
and
vpright
iudge
shall
render
vnto
me
in
that
day
.
For
happily
because
he
saide
,
he
shall
render
,
it
is
now
vpon
debt
.
But
when
he
ascending
lead
captiuitie
captiue
,
he
did
not
render
,
but
bestowed
gifts
vpon
men
.
For
whereupon
I
pray
you
should
the
Apostle
presume
,
that
it
was
restoto
him
as
dew
,
vnlesse
he
had
before
receiued
grace
which
was
not
dew
,
whereby
being
iustified
,
he
fought
a
good
fight
?
For
he
was
a
blasphemer
,
and
a
persecutor
,
and
a
doer
of
wrong
;
but
he
obtained
mercie
,
as
himselfe
testifieth
;
beleeuing
verely
in
him
,
who
iustifieth
not
the
godly
,
but
the
vngodly
,
that
by
iustifiing
him
he
may
make
him
godly
:
not
in
regard
of
their
works
,
saieth
he
,
but
in
regard
of
him
which
calleth
,
it
is
said
vnto
him
,
that
the
elder
shall
serue
the
younger
.
Hither
tendeth
that
which
he
saith
,
for
when
they
were
yet
vnborne
,
and
had
done
nothing
,
either
good
or
euill
,
that
it
might
be
said
,
not
for
their
works
,
but
in
regard
of
him
that
calleth
:
whereuppon
it
commeth
to
my
minde
to
enquire
,
wherefore
he
said
,
that
Gods
purpose
might
remaine
,
according
to
his
election
.
For
how
may
that
be
called
,
not
onely
a
iust
election
,
but
so
much
as
a
bare
election
,
where
there
is
no
difference
?
For
if
Iacob
,
vnborne
as
yet
,
&
hauing
wrought
nothing
,
was
not
chose
for
any
desert
of
his
,
neither
could
he
be
chosen
at
all
,
there
being
no
difference
whereby
he
might
be
chosen
;
Againe
if
Esau
was
disliked
without
any
desert
,
because
he
was
as
yet
vnborne
&
had
wrought
nothing
:
when
it
was
said
,
and
the
elder
shall
serue
the
younger
:
how
can
his
reproofe
bee
thought
iust
?
with
what
discretion
therfore
,
or
with
what
proportion
of
equitie
,
do
we
vnderstand
that
which
followeth
,
I
haue
loued
Iacob
,
but
hated
Esau
?
which
thing
is
set
downe
in
a
Prophet
,
who
was
long
after
their
birth
and
interring
.
But
yet
that
sentence
should
seeme
to
haue
beene
spoken
whereby
it
is
said
,
and
the
elder
shal
serue
the
younger
,
before
they
were
borne
or
had
yet
wrought
any
thing
:
Where-hence
therefore
is
this
election
,
or
what
manner
of
election
may
it
bee
thought
to
bee
,
if
these
two
being
yet
vnborne
,
and
cleane
voide
of
works
,
there
were
no
quantitie
of
desert
?
or
wil
you
say
that
their
natures
&
essences
did
some
thing
differ
?
who
can
euer
gather
this
by
one
father
,
one
mother
,
one
copulation
,
one
maker
?
Or
did
the
same
maker
,
as
he
brought
forth
diuers
kindes
of
liuing
creatures
and
mates
,
out
of
the
same
earth
:
so
out
of
the
same
marriage
of
man
and
woman
raise
a
diuers
issue
which
he
might
partly
affect
,
and
partly
hate
?
There
was
no
election
therefore
,
before
there
was
that
which
might
be
elected
.
For
if
Iacob
were
made
good
to
the
intent
that
hee
might
please
,
how
did
hee
so
please
before
hee
was
,
that
he
might
be
made
good
?
Therefore
he
was
not
chosen
that
he
might
be
made
good
,
but
being
now
made
good
he
might
verie
well
be
chosen
.
What
therefore
according
to
election
,
because
God
foreseeing
all
things
,
had
also
a
foresight
into
Iacobs
future
faith
being
yet
vnborne
?
That
although
euery
man
do
not
deserue
to
be
iustified
by
his
works
,
since
he
is
not
able
to
worke
:
but
being
iustified
,
yet
because
God
doth
iustifie
the
nations
by
faith
,
and
no
man
beleeueth
but
of
a
freewil
,
God
foreseing
the
future
will
to
beleeue
,
chose
him
before
he
was
borne
,
vpon
the
foresight
wherby
he
iustified
him
.
If
then
election
be
through
the
meanes
of
this
foresight
,
and
God
did
foresee
the
faith
of
Iacob
,
what
proofe
can
you
bring
for
it
,
when
as
hee
chose
him
not
nowe
in
regard
of
his
works
?
But
because
neither
of
them
was
yet
borne
,
nor
had
done
good
or
euill
,
hitherto
likewise
neither
of
them
had
beleeued
.
But
as
by
reason
of
this
foreknowledge
he
had
an
insight
into
his
future
beliefe
,
so
by
the
same
he
might
assure
himselfe
of
his
works
which
were
to
ensue
.
That
as
he
is
said
to
be
chosen
for
the
after
faith
,
which
God
was
priuie
to
before
hand
,
so
some
other
bodie
may
affirme
,
that
he
was
rather
chosen
for
those
works
of
his
which
were
to
come
,
whereof
notwithstanding
God
had
a
certaine
foresight
.
Whereuppon
therefore
the
Apostle
sheweth
,
that
it
was
not
spoken
by
reason
of
their
works
,
And
the
elder
shall
serue
the
younger
;
but
because
they
were
not
yet
borne
,
it
was
not
onely
not
spoken
in
regard
of
their
works
,
but
euen
without
any
respect
of
their
faith
also
,
because
before
their
birth
,
they
had
no
iotte
at
all
of
either
of
them
.
He
would
not
therefore
haue
vs
vnderstand
that
by
this
foreknowledge
there
was
choise
made
of
the
younger
,
that
the
elder
should
serue
him
;
for
being
desirous
to
shew
that
works
were
not
the
cause
of
this
election
,
he
did
add
this
vppon
set
purpose
saying
,
for
when
they
were
yet
vnborn
,
&
had
done
neither
good
nor
euill
.
Otherwise
might
it
haue
bin
obiected
to
him
:
yea
but
god
did
now
know
whatsoeuer
he
was
to
do
hereafter
.
Wherefore
,
may
it
be
demaunded
,
where
hence
did
this
election
spring
?
because
certainly
it
could
in
no
wise
arise
from
works
,
which
in
these
yet
not
borne
,
were
none
at
al
;
nor
from
faith
which
was
euen
as
little
to
be
seene
in
them
as
the
other
.
Shall
we
say
that
there
could
be
no
election
,
so
long
as
there
appeared
no
diuersitie
either
of
faith
,
or
works
,
or
any
deserts
at
all
in
the
wombe
of
the
mother
?
But
it
is
said
,
that
the
decree
of
god
might
remain
according
to
the
election
,
&
we
therefore
demaund
because
it
is
said
,
vnlesse
peraduenture
we
must
make
this
distinction
vppon
the
sentence
,
that
we
do
not
vnderstand
it
to
be
spoken
not
in
regard
of
the
works
,
but
in
regard
of
him
which
calleth
,
when
it
is
said
,
And
the
elder
shal
serue
the
younger
,
that
the
decree
of
God
might
remaine
according
to
election
;
but
thus
rather
,
that
no
election
at
all
being
here
vnderstood
,
we
should
receiue
this
as
an
example
of
those
who
were
neither
yet
borne
,
nor
had
wrought
any
thing
at
all
.
For
whilst
they
were
yet
vnborne
,
&
had
done
nothing
,
either
good
or
euil
,
that
the
decree
of
God
might
remaine
according
to
election
:
that
is
to
say
,
and
had
done
nether
good
nor
ill
,
in
so
much
that
for
the
verie
,
action
there
might
be
some
choise
made
of
him
who
had
done
wel
▪
Since
therfore
there
was
no
choise
of
the
wel
doer
,
according
to
which
the
decree
of
god
might
remaine
,
not
in
regard
of
works
,
but
of
him
which
calleth
:
that
is
to
say
,
of
him
which
by
calling
the
vngodly
to
faith
through
grace
,
doth
iustifie
him
,
it
is
said
,
&
because
the
elder
shal
serue
the
younger
.
Therefore
the
decree
of
god
doth
not
remaine
according
to
election
,
but
election
by
the
decree
:
which
is
in
effect
as
much
as
one
should
say
,
the
decree
of
gods
iustification
doth
not
therfore
remaine
,
because
God
hath
found
any
good
works
in
men
which
he
may
choose
.
but
because
that
doth
remaine
that
he
may
iustifie
those
which
beleeue
therefore
hath
he
found
out
works
,
which
hee
may
choose
for
the
kingdome
of
heauen
.
For
were
there
no
election
,
what
elect
could
there
be
?
or
how
might
it
be
well
said
,
who
stood
accuser
against
the
elect
of
God
?
yet
election
goeth
not
before
iustification
,
but
iustification
before
election
.
For
,
what
should
any
be
elected
,
vnlesse
there
were
some
difference
betweene
him
and
the
reiected
person
?
Wherevpon
I
know
not
what
to
make
of
the
saying
,
because
God
hath
chosen
vs
before
the
foundation
of
the
world
,
vnlesse
I
should
thinke
that
here
is
vnderstood
foreknowledge
.
But
whereas
he
saith
in
this
place
;
It
was
said
vnto
him
not
in
regard
of
workes
,
but
of
him
who
calleth
,
because
the
elder
shal
serue
the
yonger
,
he
wold
haue
the
place
thus
interpreted
,
not
by
choise
of
merits
,
which
shew
themselues
after
the
iustification
of
grace
,
but
by
the
infinitenes
of
Gods
rewards
,
least
some
man
should
boast
himselfe
of
his
works
.
For
we
are
saued
by
the
grace
of
God
:
And
this
proceedeth
not
from
workes
,
but
it
is
the
benefite
of
God
;
not
from
works
least
some
man
peraduenture
should
be
puffed
vp
.
Now
there
ariseth
a
doubt
by
the
way
,
whether
faith
merit
a
mans
iustification
,
or
it
be
rather
to
be
thought
that
the
deserts
of
faith
,
do
not
go
before
the
mercie
of
God
,
but
the
faith
is
rather
to
bee
accounted
amongst
the
gifts
of
grace
.
Because
euen
in
this
place
,
when
he
had
said
,
not
by
workes
:
he
doth
not
presently
inferre
,
but
by
reason
of
faith
it
was
said
vnto
him
,
because
the
elder
shall
serue
the
younger
,
but
this
is
it
which
he
addeth
immediatly
,
but
for
his
sake
which
calleth
.
For
no
man
beleeueth
,
vnlesse
he
be
called
:
Nowe
the
mercifull
God
calleth
,
giuing
thus
much
to
no
merits
of
faith
,
because
they
rather
follow
vocation
then
goe
before
it
:
for
how
shall
they
beleeue
him
whome
they
haue
not
seene
?
and
how
shall
they
heare
vnlesse
some
man
telleth
them
?
If
therefore
in
calling
,
the
mercie
of
god
go
not
before
,
neither
without
doubt
can
a
man
beleeue
,
that
hereby
he
may
begin
to
be
iustified
,
and
receiue
power
to
do
well
:
Grace
then
is
before
all
desert
:
For
Christ
died
for
the
wicked
.
Wherefore
it
was
giuen
to
the
younger
that
the
elder
should
serue
him
,
not
for
any
deserts
of
his
owne
,
but
in
regard
of
him
who
calleth
,
and
that
should
bee
imputed
to
the
calling
of
God
,
&
not
to
Iacobs
works
where
it
is
written
,
I
haue
loued
Iacob
.
But
what
was
the
reason
that
Esau
serued
his
younger
brother
,
and
that
it
was
thus
written
of
him
,
but
Esau
haue
I
hated
?
what
euill
had
he
committed
whereby
he
deserued
this
,
being
yet
vnborne
and
hauing
done
neither
good
nor
euill
when
this
was
spoken
of
him
,
and
the
elder
shall
serue
the
younger
?
Or
will
you
say
,
that
as
that
was
spoken
of
Iacob
for
no
good
thing
done
on
his
part
:
so
this
is
also
said
of
Esau
for
no
badd
deed
of
his
that
he
was
hated
?
For
if
because
God
foreknew
his
bad
works
which
he
was
to
performe
hereafter
,
he
was
therefore
predestinated
to
serue
his
younger
brother
,
by
the
same
reason
was
Iacob
predestinated
also
to
be
serued
by
his
elder
brother
,
because
God
foresaw
his
future
good
works
:
And
then
it
is
verie
false
which
he
saith
,
not
by
works
.
If
then
it
bee
true
,
that
there
was
not
such
force
of
works
,
and
he
proues
that
after
this
manner
,
because
this
was
spoken
of
those
which
were
yet
vnborne
,
and
had
wrought
nothing
,
&
likewise
if
faith
be
of
as
little
moment
,
which
they
were
euen
as
much
naked
of
before
their
birth
,
how
could
Esau
deserue
to
be
hated
,
being
as
yet
vnborne
?
For
without
all
question
God
made
those
things
which
he
loued
.
And
there
is
another
place
of
scripture
which
will
condemne
vs
of
great
absurditie
,
if
we
say
he
made
those
things
which
he
hated
,
for
nether
wouldst
thou
haue
ordained
any
thing
that
thou
batest
,
neither
hast
thou
hated
any
of
these
things
which
thou
hast
ordained
.
For
vpon
what
desert
was
the
sunne
made
to
be
the
sunne
,
or
in
what
thing
had
the
moone
offended
that
it
was
made
so
much
inferiour
to
the
sunne
,
or
what
had
it
deserued
whie
by
the
creation
thereof
it
should
so
much
exceede
the
other
starres
in
brightnes
?
But
all
these
things
beeing
good
were
seuerally
made
in
their
kinde
.
For
God
would
not
say
I
haue
loued
the
sunne
and
hated
the
moone
,
or
I
haue
loued
the
moone
,
and
hated
the
other
starres
,
as
he
saide
I
haue
loued
Iacob
,
but
Esau
haue
I
hated
.
But
God
loued
all
those
things
,
notwithstanding
their
difference
in
excellencie
,
because
he
saw
that
they
were
good
,
when
they
were
ordained
at
his
word
:
but
there
was
no
shew
of
iustice
,
that
without
some
merit
of
iniustice
,
he
should
haue
hated
Esau
.
Which
beeing
graunted
,
it
wil
necessarily
follow
,
that
Iacob
was
also
loued
for
some
merit
of
righteousnes
.
And
if
this
be
true
,
that
is
most
false
,
to
say
,
he
was
not
loued
for
his
works
.
Or
will
you
say
it
was
for
the
vprightnes
of
his
faith
.
I
pray
you
what
haue
gained
by
this
,
since
they
beeing
yet
vnborne
,
could
not
possibly
haue
any
vprightnes
of
faith
?
The
Apostle
very
well
perceiued
therefore
,
what
might
arise
out
of
these
words
to
the
minde
of
the
hearer
and
●●ader
,
and
for
this
cause
immediatly
added
this
which
followeth
,
What
shall
we
say
?
Is
there
any
vnrighteousnes
with
God
?
god
forbid
.
And
teaching
that
it
cannot
be
so
:
For
,
saith
he
,
he
telleth
Moses
thus
:
I
will
take
compassion
on
him
,
of
whome
I
will
haue
compassion
,
and
shew
mercie
to
him
,
of
whome
I
wil
haue
mercie
.
By
which
words
whether
hath
he
released
vs
of
our
former
doubts
thinke
you
,
or
rather
increased
the
same
?
For
herein
consists
the
very
head
of
all
our
doubts
;
If
he
takes
compassion
on
him
,
of
whome
he
hath
compassion
,
and
shew
mercie
to
him
of
whome
he
hath
mercie
,
why
did
not
Esau
finde
this
mercie
,
that
as
Iacob
,
so
he
might
also
therby
be
made
good
.
Was
this
the
cause
why
it
was
said
,
I
will
haue
compassion
on
him
of
whome
I
will
haue
compassion
,
and
will
shew
mercie
to
him
of
whom
I
will
haue
mercie
,
because
whomsoeuer
God
of
his
mercie
calleth
,
him
also
of
his
mercie
he
causeth
to
beleeue
:
and
whome
of
his
mercie
he
causeth
to
beleeue
,
to
him
also
he
will
shew
mercie
,
that
is
,
he
will
make
him
merciful
,
that
thereupon
he
may
worke
well
?
Whereby
we
are
admonished
,
that
a
man
ought
not
to
boast
and
puffe
vp
himselfe
with
the
bare
workes
of
mercie
,
as
though
by
them
as
by
his
own
works
he
hath
woon
God
vnto
him
,
since
he
receiued
mercie
it selfe
through
his
meanes
,
who
will
take
compassion
on
him
,
of
whome
he
will
haue
compassion
.
But
if
any
man
will
bragge
that
he
hath
deserued
it
by
beleeuing
,
let
him
know
that
he
was
the
ground
of
this
beleefe
,
who
by
the
inspiration
of
faith
,
taketh
compassion
vpon
him
of
whome
he
will
take
compassion
,
that
yet
he
might
impart
vocation
to
the
vnbeleeuer
.
For
there
is
now
some
difference
betwixt
the
faithfull
and
the
wicked
.
For
saith
he
,
what
hast
thou
that
thou
hast
not
receiued
?
and
hauing
receiued
it
,
why
shouldest
thou
bragge
as
if
thou
hadst
not
receiued
it
?
Indeede
this
is
well
,
but
why
was
Esau
abridged
of
this
mercie
,
that
so
he
might
not
be
called
,
and
haue
faith
inspired
into
him
beeing
called
,
and
by
this
faith
be
made
mercifull
,
that
thereby
he
might
doe
good
workes
?
or
was
it
because
he
himselfe
refused
it
?
why
then
if
Iacob
did
therefore
beleeue
because
himselfe
would
,
God
bestowed
not
this
faith
vpon
him
,
but
himselfe
by
his
willingnes
gained
it
to
himselfe
,
and
so
he
had
something
which
he
did
not
receiue
.
Or
doth
God
worke
faith
in
men
by
calling
them
,
because
no
man
can
beleeue
vnlesse
he
be
willing
,
nor
any
man
be
willing
except
he
be
called
,
nor
no
man
by
his
owne
power
worke
his
owne
calling
?
because
bowsoeuer
a
man
can
not
possibly
beleeue
against
his
will
yet
without
vocation
he
can
in
no
wise
beleeue
.
For
how
shall
they
beleeue
him
whome
they
haue
not
heard
?
or
how
shall
they
heare
vnlesse
it
be
preached
vnto
them
?
Therefore
no
man
beleeueth
but
he
that
is
called
,
nor
doth
euery
one
which
is
called
beleeue
.
For
many
are
called
,
but
few
are
chosen
.
As
also
whosoeuer
haue
not
contemned
the
caller
,
but
followed
him
by
beleefe
,
without
doubt
they
haue
beleeued
willingly
.
But
what
followes
?
Therefore
it
is
the
power
neither
of
him
that
willeth
,
nor
yet
of
him
which
o●steneth
,
but
of
God
onely
which
taketh
compassion
.
Or
because
we
cannot
so
much
as
will
vnlesse
we
be
called
,
and
our
will
is
of
no
force
to
performe
without
Gods
assistance
.
We
must
therefore
both
be
willing
and
also
speedie
.
For
that
was
not
spoken
in
vaine
,
and
in
earth
the
peace
of
good
will
vnto
men
,
and
so
runne
,
that
you
may
take
hold
of
.
Yet
it
is
in
the
power
neither
of
him
that
willeth
,
not
him
that
runneth
,
but
onely
of
God
who
taketh
compassion
,
that
we
may
attain
vnto
that
which
we
desire
,
and
come
thither
whither
we
wish
to
come
.
Esau
therefore
refused
,
and
would
not
runne
,
but
although
he
had
both
beene
willing
and
had
also
runne
,
yet
it
should
haue
beene
the
aide
of
God
which
should
haue
brought
him
whither
he
would
,
who
also
by
calling
him
should
cause
him
both
to
will
and
runne
,
vnlesse
neglecting
his
vocation
,
he
would
become
a
reprobate
.
For
God
doth
one
way
cause
vs
to
be
willing
,
and
an
other
way
cause
that
to
haue
effect
which
we
doe
will
and
desire
.
For
it
hath
pleased
him
that
it
should
proceede
partly
from
him
,
and
partly
from
our selues
to
will
any
thing
.
But
whatsoeuer
it
is
that
we
do
desire
,
it
proceedeth
wholly
from
him
;
that
is
to
say
,
to
be
able
to
doe
well
,
and
to
liue
blessedly
.
But
Esau
being
yet
vnborne
could
neither
will
nor
nill
.
Why
then
was
he
disliked
being
in
the
womb
of
his
mother
?
For
he
betakes
himselfe
againe
to
those
difficulties
,
which
are
much
more
troublesome
,
not
only
in
regard
of
their
owne
obscurenes
,
but
also
of
our
so
often
recitall
.
For
why
was
Esau
reiected
being
yet
vnborn
,
who
could
neither
beleeue
him
which
called
,
nor
contemne
the
vocation
,
nor
doe
either
good
or
euill
,
without
Gods
foreknowledge
of
that
future
ill
disposition
of
his
?
why
was
not
Iacob
also
approoued
by
Gods
foresight
into
his
good
disposition
which
was
to
come
?
Now
let
it
be
but
once
granted
,
that
any
man
was
euer
either
approoued
,
or
reprooued
,
for
that
which
was
neuer
hitherto
found
in
him
,
onely
because
God
did
foresee
that
it
would
be
in
him
,
it
may
be
here
hence
very
easily
gathered
,
that
he
might
also
be
approoued
by
those
works
which
God
did
foresee
would
be
afterward
in
him
,
although
he
had
not
yet
wrought
any
thing
.
And
that
will
make
very
little
to
our
purpose
,
that
they
were
yet
vnborne
,
when
it
was
saide
,
And
the
elder
shall
serue
the
younger
,
hereby
to
shew
it
was
not
spoken
in
regard
of
workes
,
because
he
had
not
yet
wrought
any
thing
.
And
besides
,
if
you
marke
those
wordes
well
,
Therefore
it
is
neither
in
the
power
of
him
that
runneth
,
nor
of
him
that
willeth
,
but
of
God
which
taketh
compassion
,
you
shall
see
that
it
is
not
the
Apostles
drift
hereby
onely
to
prooue
,
that
we
come
to
that
which
we
desire
by
the
assistance
of
God
,
but
also
to
signifie
that
which
he
intendeth
in
another
place
,
when
he
saith
,
With
feare
and
trembling
worke
your
owne
safetie
,
for
it
is
God
which
worketh
in
vs
both
to
will
and
to
worke
according
to
his
owne
good
pleasure
.
Where
he
makes
it
very
plaine
,
that
euen
the
very
will
to
good
is
caused
,
God
working
in
vs
.
For
if
this
be
the
onely
ende
of
that
saying
,
It
is
neither
in
the
power
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
which
taketh
compassion
,
because
mans
will
of
it selfe
is
not
sufficiently
able
to
make
vs
line
vprightly
and
well
,
without
Gods
mercie
aiding
vs
,
why
may
not
it
be
said
as
well
after
this
manner
.
Therefore
it
is
not
in
the
power
of
God
which
taketh
compassion
,
but
of
man
that
willeth
,
because
Gods
mercie
alone
is
not
of
force
enough
,
vnlesse
the
agreeablenes
of
our
will
be
added
thereto
?
But
that
is
most
manifest
,
that
our
wil
is
not
worth
a
rush
without
Gods
mercie
.
And
yet
me
thinks
that
I
can
not
tell
what
to
say
to
the
inferring
of
these
words
,
That
God
taketh
compassion
to
no
ende
vnlesse
we
be
willing
.
For
it
necessarily
followes
that
we
be
willing
,
if
God
once
take
compassion
.
For
it
belongs
to
the
same
mercie
,
that
we
be
willing
.
For
it
is
God
who
according
to
his
owne
good
pleasure
worketh
in
vs
both
to
will
,
and
to
doe
.
For
I
should
woonder
if
any
man
would
denie
me
that
our
will
to
good
were
the
gift
of
God
.
Now
because
our
will
to
good
doth
not
goe
before
vocation
,
but
vocation
before
it
,
therefore
it
is
most
iustly
attributed
to
God
that
we
will
,
but
by
no
meanes
to
vs
,
that
we
are
called
.
We
must
not
therefore
thinke
that
this
is
the
cause
why
it
is
saide
,
Therefore
it
is
not
in
the
power
either
of
him
which
runneth
,
or
him
which
willeth
,
but
of
God
which
taketh
compassion
,
because
we
cannot
attaine
vnto
that
which
we
desire
without
his
helpe
,
but
rather
because
we
haue
no
will
without
his
vocation
.
But
if
this
vocation
be
the
cause
of
a
mans
will
to
that
which
is
good
,
in
so
much
that
whosoeuer
is
called
attaineth
to
it
,
how
then
can
that
be
true
,
Many
are
called
,
but
few
are
chosen
?
Which
if
it
be
so
,
and
he
which
is
called
doe
not
consequently
obey
this
calling
,
and
moreouer
it
be
in
his
will
whither
he
will
obey
it
,
it
may
be
very
well
said
,
It
is
not
therfore
in
the
power
of
God
that
taketh
compassion
,
but
of
man
which
doth
both
will
,
and
runne
:
because
the
mercie
of
him
which
calleth
is
not
sufficient
,
vnlesse
there
follow
a
certaine
obedience
of
him
which
is
called
.
Or
,
it
may
be
,
that
those
which
beeing
thus
called
doe
not
agree
,
beeing
otherwise
called
,
could
applie
their
will
to
faith
,
whereby
that
might
be
also
true
,
Many
are
called
,
but
few
are
chosen
.
In
so
much
that
,
notwithstanding
many
are
alike
called
,
yet
because
all
are
not
alike
affected
,
they
onely
doe
attaine
vnto
this
vocation
who
are
found
fitte
for
the
receiuing
thereof
:
and
that
is
euen
as
true
,
Therefore
it
is
neither
in
the
power
of
him
which
willeth
,
nor
of
him
which
runneth
,
but
of
God
which
taketh
compassion
,
who
so
called
as
he
iudged
it
to
be
fitte
for
them
who
attained
to
this
calling
.
Now
there
came
also
a
calling
to
the
lotte
of
other
men
,
but
because
it
was
such
a
one
,
as
that
they
could
not
be
mooued
thereby
,
nor
were
fitte
to
receiue
it
,
they
might
indeede
be
tearmed
called
,
but
not
chosen
.
And
now
it
is
not
likewise
true
,
Therefore
it
is
not
in
the
power
of
God
which
taketh
compassion
,
but
of
man
which
willeth
;
and
runneth
,
because
the
working
of
Gods
mercie
can
not
be
in
mans
power
,
in
so
much
that
his
mercie
should
be
of
no
force
if
man
were
vnwilling
.
Because
if
he
would
haue
mercie
vpon
men
he
might
so
call
them
,
as
it
was
fitte
for
them
,
both
to
be
stirred
vp
to
vnderstand
,
and
attaine
to
the
same
.
It
is
therfore
very
true
,
Many
are
called
,
but
few
are
chosen
.
For
those
are
elected
who
are
congruously
called
;
but
they
which
did
not
agree
vnto
,
nor
obey
their
vocation
,
howsoeuer
they
were
called
,
yet
are
they
not
chosen
,
because
they
attained
not
vnto
this
vocation
.
Againe
this
is
true
;
It
is
neither
in
the
power
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
which
taketh
compassion
on
,
because
although
he
call
many
,
yet
amongst
those
many
he
taketh
compassion
on
them
onely
whom
he
so
calleth
as
it
is
meete
for
them
that
they
may
attain
vnto
this
vocation
.
But
contrariwise
most
false
if
any
man
say
,
therefore
it
is
not
in
the
power
of
God
which
taketh
compassion
:
but
of
man
which
willeth
and
runneth
,
because
God
taketh
compassion
of
no
man
in
vaine
,
but
he
so
calleth
whomesoeuer
he
taketh
pitie
on
,
as
he
knoweth
it
to
bee
meete
for
him
,
to
withhold
him
from
refusing
him
which
calleth
.
But
here
will
some
man
say
,
why
then
was
not
Esau
so
called
that
he
had
a
desire
to
obey
?
For
we
see
diuers
men
to
bee
moued
by
the
same
things
sundry
wayes
shewed
and
signified
,
to
beleeue
,
as
for
example
,
Simeon
beleeued
in
our
Lord
Iesus
Christ
being
yet
a
little
infant
,
acknowledging
him
by
the
reuelation
of
the
spirit
.
Nathanael
after
one
sentence
which
hee
heard
from
his
mouth
,
before
Philip
called
thee
,
when
thou
wert
vnder
the
figge
tree
I
saw
thee
,
aunswered
,
Maister
,
thou
art
the
sonne
of
god
,
thou
art
the
king
of
Israel
.
Which
because
Peter
confessed
so
long
after
,
he
deserued
to
heare
,
that
he
was
blessed
,
and
that
the
keyes
of
the
kingdome
of
heauen
should
bee
giuen
vnto
him
.
After
he
had
done
that
miracle
of
turning
water
into
wine
,
in
Canaan
a
citie
of
Galilee
,
which
the
Euangelist
S.
Iohn
reporteth
to
be
the
entrance
to
his
other
signes
&
wonders
,
his
disciples
presently
beleeued
in
him
.
He
trayned
diuers
to
beleeue
by
speaking
,
&
many
beleeued
not
although
he
had
raised
the
dead
to
life
again
.
His
disciples
being
terrified
as
concerning
his
crosse
and
passion
,
did
stumble
;
and
yet
that
theefe
did
then
beleeue
,
not
when
he
saw
him
so
excell
in
his
works
,
but
euen
when
he
hung
on
the
same
crosse
with
him
.
And
one
of
his
disciples
,
after
he
was
risen
againe
,
beleeued
not
so
much
his
liuing
parts
,
as
the
fresh
wounds
which
had
beene
made
in
his
flesh
.
Many
of
them
by
whom
he
was
crucified
,
who
contemned
him
when
they
saw
him
worke
miracles
,
beleeued
his
disciples
preaching
of
him
afterwards
,
and
working
the
like
things
in
his
name
.
Since
therefore
one
man
is
stirred
vp
to
faith
one
way
,
and
another
another
way
,
yea
and
oftentimes
the
same
thing
diuersly
vttered
worketh
diuersly
also
in
diuers
persons
,
mouing
or
not
moouing
,
according
as
it
is
vttered
,
who
dares
say
that
that
kinde
of
calling
was
wanting
,
whereby
Esau
might
applie
his
minde
,
&
ioyne
his
will
to
that
faith
,
wherein
Iacob
was
iustified
.
But
if
there
can
be
such
great
stubburnes
of
the
will
,
that
the
frowardnes
of
the
minde
can
harden
it self
against
all
meanes
of
calling
:
I
aske
further
whether
this
hardnes
bee
a
punishment
inflicted
by
God
or
not
?
For
when
God
doth
forsake
vs
by
not
so
calling
vs
,
as
we
may
be
moued
to
faith
,
who
will
also
say
,
that
the
meanes
whereby
wee
might
be
persuaded
to
beleeue
,
was
wanting
to
the
almighty
?
But
why
should
we
make
any
question
of
this
,
since
the
Apostle
addeth
this
immediatly
:
For
the
scripture
saith
to
Pharao
,
because
I
haue
stirred
thee
vpp
hereto
,
that
I
might
shew
my
power
in
thee
,
&
that
my
name
might
be
reported
through
the
whole
earth
?
Now
the
Apostle
annexed
this
saying
,
that
he
might
thereby
proue
that
which
he
had
said
before
:
therefore
it
is
neither
in
the
power
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
which
taketh
compassion
.
For
,
as
if
some
man
should
question
with
him
,
what
ground
haue
you
for
this
?
he
aunswers
,
because
the
scripture
saith
to
Pharao
,
because
I
haue
stirred
thee
vp
to
this
ende
,
that
I
might
shew
my
power
in
thee
,
&
that
my
name
might
be
made
knowne
ouer
the
whole
earth
.
And
as
he
sheweth
here
that
it
is
neither
in
the
power
of
him
that
willeth
nor
of
him
that
runneth
:
but
of
God
which
taketh
compassion
,
so
hee
shutteth
vp
this
:
therefore
he
taketh
pittie
of
whome
he
will
and
hardeneth
whome
he
will
,
since
both
of
them
were
not
mentioned
before
.
For
it
is
not
all
one
to
say
,
it
is
neither
in
the
power
of
him
which
willeth
,
nor
of
him
which
runneth
,
but
of
God
which
taketh
compassion
,
and
to
inferre
it
thus
:
It
is
not
in
the
power
of
him
which
willeth
and
contemneth
,
but
of
God
which
hardeneth
.
Wherehence
we
may
vnderstand
that
as
that
which
in
the
latter
place
hee
hath
set
downe
both
wayes
,
therefore
he
hath
compassion
on
whom
he
wil
,
and
hardeneth
whom
he
will
,
may
thus
be
applied
to
the
former
meaning
,
that
the
hardening
of
God
be
thought
to
be
his
vnwillingnes
to
mercy
,
not
that
any
of
this
be
abrogated
from
man
to
make
him
worse
,
but
onely
that
he
arrogate
nothing
to
himselfe
to
make
him
better
,
then
indeed
he
is
.
But
if
there
be
difference
made
of
deserts
,
who
hath
not
cause
to
burst
forth
into
that
complaint
of
the
Apostles
?
Doest
thou
then
aske
of
me
why
he
doth
yet
complaine
,
since
no
man
resists
his
will
?
For
God
complaines
oftentimes
of
men
,
as
may
appeare
by
many
places
of
the
scripture
,
because
they
will
not
beleeue
,
and
like
wel
:
whervpon
the
faithfull
and
those
which
do
the
wil
of
God
,
are
said
to
be
conuersant
without
complaint
,
because
the
scripture
complaineth
not
of
them
.
But
why
doth
he
complaine
,
saith
he
,
since
no
man
resists
his
will
,
he
taking
compassion
on
whome
he
will
,
and
hardning
whome
he
please
?
But
let
vs
looke
into
that
which
went
before
,
what
then
shall
we
say
?
Is
there
any
wickednes
with
God
?
God
forbidd
.
Let
this
therefore
be
rooted
in
the
minde
of
euerie
faithfull
and
religious
man
,
that
there
is
no
wickednes
with
God
;
and
let
this
be
a
chiefe
point
of
our
faith
,
whereunto
we
may
stick
close
,
that
this
which
is
spoken
of
God
,
that
he
will
take
compassion
vpon
whome
he
will
take
compassion
,
&
harden
whome
he
will
:
that
is
,
that
of
whom
it
pleaseth
him
to
haue
mercie
,
he
will
,
and
of
whome
it
pleaseth
him
not
,
he
will
not
,
that
this
I
say
;
is
a
hidden
point
of
his
equitie
,
and
deeper
then
mans
shall
ownes
is
able
to
search
into
which
is
to
be
obserued
in
al
humaine
affairs
&
earthly
contracts
,
wherein
vnlesse
we
should
retaine
some
prints
of
heauenvly
iustice
,
the
scope
of
our
weake
capacitie
would
neuer
be
able
to
looke
vp
or
prye
into
the
admirable
secrecie
,
holines
,
and
purenes
,
of
spirituall
precepts
.
Blessed
are
they
which
hunger
and
thirst
after
righteousnes
,
because
they
shal
be
filled
.
Therfore
vnlesse
we
were
cherished
with
some
smal
blasts
of
righteousnes
descending
from
aboue
,
whilst
we
be
combred
with
this
mortall
life
&
condition
,
we
should
first
wither
awaye
before
we
would
euer
thirst
.
Wherefore
since
the
fellowship
of
man
is
,
as
it
were
tied
together
,
with
a
mutuall
kinde
of
giuing
and
receiuing
,
and
those
things
are
giuen
and
receiued
mutually
,
which
are
either
due
,
or
contrarie
,
who
sees
not
that
no
man
can
bee
iustly
accused
of
vniustice
,
who
demaunds
that
which
is
due
vnto
him
,
which
is
willing
to
forgiue
,
that
which
is
due
vnto
him
?
But
this
is
not
at
the
pleasure
of
the
debters
,
but
of
him
to
whome
the
debt
belonges
.
This
image
,
or
as
I
said
before
,
this
print
is
setled
in
the
businesses
of
men
,
from
the
verie
heigth
of
equitie
.
Men
therefore
,
since
,
by
the
testimonie
of
the
Apostle
,
all
doe
die
in
Adam
,
from
whome
the
very
root
of
oftending
God
,
sprong
forth
amongst
all
mankinde
,
are
euen
a
lump
of
sinne
owing
penance
to
Gods
great
iustice
,
which
whether
God
inflict
vppon
them
,
or
pardon
them
,
he
shall
by
doing
neither
of
the
two
shew
himselfe
vniust
.
But
it
is
a
token
of
great
insolency
in
the
debters
to
make
them selues
iudges
to
whome
this
punishment
is
to
be
forgiuen
,
and
vpon
whome
to
be
inflicted
,
like
as
their
indignation
was
most
senseles
who
being
hired
in
the
vineyard
,
repined
when
they
saw
others
as
largely
rewarded
as
themselues
.
The
Apostle
doth
thus
therefore
beat
back
all
impudencie
that
may
arise
out
of
this
question
.
O
man
,
who
art
thou
,
that
doest
thus
gainesay
God
?
For
what
doth
he
else
,
when
that
displeaseth
him
which
god
complaines
of
concerning
sinners
?
As
if
God
do
presently
constraine
a
man
to
sinne
,
if
he
doe
but
only
withhold
the
mercie
of
his
iustification
from
him
whilst
he
sinneth
,
and
for
this
cause
must
be
said
to
harden
some
offenders
,
not
because
he
inforceth
them
thereto
,
but
because
he
taketh
not
compassion
on
them
?
Now
those
they
are
of
whom
he
taketh
no
compassion
,
vpon
whome
he
findeth
in
that
secret
iustice
of
his
,
to
which
mans
weake
sense
is
in
no
case
able
to
attaine
,
that
there
is
no
compassion
to
be
taken
:
for
his
iudgements
are
not
to
be
searched
,
nor
his
pathes
to
be
passed
.
But
he
iustly
complaines
of
sinners
,
as
of
those
whom
he
would
by
no
meanes
haue
offend
;
and
with
all
that
those
of
whome
hee
bath
compassion
,
seeing
their
god
so
grieuously
to
complaine
of
sinners
,
might
attaine
vnto
this
vocation
,
and
being
gauled
euen
at
their
verie
heart
,
returne
into
his
fauour
.
Most
iustly
therefore
and
mercifully
doth
he
complaine
.
But
if
this
moue
vs
,
for
that
no
man
resisteth
his
pleasure
,
because
whome
he
so
pleaseth
he
helpeth
,
and
whome
he
will
againe
he
forsaketh
;
when
both
he
whome
he
helpeth
,
and
he
also
whome
he
forsaketh
,
come
both
of
the
selfe
same
lump
of
sinn●●●
,
&
howsoeuer
both
of
them
be
subiect
to
punishment
,
yet
one
of
them
hath
it
pardoned
vnto
him
,
&
the
other
performed
vpon
him
:
If
then
this
do
moue
vs
,
O
man
,
who
art
thou
,
that
thou
gainsaist
God
:
For
I
guesse
it
to
bee
all
one
with
that
where
it
is
said
,
are
you
not
men
,
and
doe
you
not
walke
after
the
manner
of
men
?
for
vnder
this
name
are
ment
both
the
carnall
,
and
the
spirituall
,
to
whome
it
is
said
I
could
not
speake
to
you
as
to
spirituall
men
,
but
as
to
carnall
.
And
againe
,
for
you
could
not
as
yet
,
neither
hitherto
can
you
:
for
ye
are
yet
carnall
.
And
againe
,
but
a
carnall
man
doth
not
vnderstand
the
thinges
which
belong
to
the
spirit
of
God
:
To
these
therefore
it
is
saide
,
O
man
,
who
art
thou
,
that
thou
gainesaiest
God
?
Doth
that
which
is
framed
say
vnto
him
which
hath
framed
it
,
why
hast
thou
thus
fashioned
me
?
Or
hath
not
hee
which
worketh
in
clay
,
power
,
to
make
out
of
the
same
heap
,
a
vessell
for
honor
,
and
a
vessell
for
reproch
?
Euen
therehence
it
may
happely
sufficiently
appeare
that
hee
spake
to
a
carnall
man
,
because
the
verie
clay
of
which
man
was
first
framed
,
signifies
as
much
.
And
because
al
,
as
I
shewed
ere
whilst
out
of
the
same
Apostle
,
are
dead
in
Adam
,
he
saith
we
are
all
of
one
&
the
same
stuffe
.
And
although
one
vessel
bee
made
for
honor
,
and
another
for
disgrace
,
yet
it
must
needs
be
that
euen
that
which
was
made
for
honor
,
haue
a
carnall
infancie
,
and
so
afterwards
arise
vp
to
a
riper
kinde
of
spirituall
age
;
since
they
were
now
made
for
honor
,
&
borne
in
Christ
,
but
being
he
speaketh
to
those
which
are
yet
infants
,
he
calleth
them
carnall
,
saying
,
I
could
not
speake
to
you
as
to
spirituall
,
but
as
to
carnall
.
I
gaue
you
being
as
yet
little
ones
in
Christ
,
milke
to
drinke
not
stronger
meate
,
for
neither
were
you
able
,
neither
yet
are
you
:
for
euen
yet
ye
are
carnall
.
For
all
therefore
he
tearme
them
carnall
,
yet
he
addeth
further
that
they
are
borne
in
Christ
,
and
little
ones
in
him
,
and
sucklings
;
and
in
that
he
ioyneth
to
all
this
,
neither
yet
can
you
:
he
insinuateth
thus
much
,
that
when
they
haue
profited
something
more
hereafter
,
they
will
be
able
,
because
that
now
grace
is
begunne
in
them
,
being
spiritually
borne
a
new
.
Therefore
they
were
now
vessels
made
for
honor
,
and
yet
so
as
that
it
might
well
be
said
vnto
them
,
O
man
,
what
art
thou
,
that
thou
shouldst
gainesay
God
?
And
if
it
be
rightly
spoken
to
such
,
much
more
rightly
may
it
be
spoken
to
such
as
are
not
yet
so
regenerate
,
but
are
made
for
disgrace
.
Let
vs
still
hold
this
with
a
stedfast
faith
,
that
there
is
not
iniustice
with
God
:
and
whether
he
be
content
to
pardon
man
his
debt
,
or
to
exact
it
at
his
hands
,
neither
can
he
rightly
finde
fault
with
his
iniustice
of
whome
he
exacteth
this
debt
,
nor
be
in
any
case
boast
himselfe
of
his
owne
deserts
to
whome
he
forgiueth
it
.
For
both
that
is
debt
which
the
one
payeth
,
and
the
other
receiueth
whatsoeuer
he
hath
.
But
here
wee
must
labour
,
with
the
help
of
God
,
to
see
how
that
may
bee
true
,
which
is
written
,
thou
hast
hated
nothing
which
thou
createdst
.
And
againe
that
,
I
haue
loued
Iacob
,
but
Esau
haue
I
hated
.
For
if
he
therefore
hated
Esau
,
because
he
was
a
vessell
made
for
disgrace
,
and
the
same
potter
maketh
one
vessel
for
honor
another
for
disgrace
,
how
hast
thou
hated
nothing
of
that
which
thou
createdst
?
For
see
,
he
hath
hated
Esau
,
which
himself
created
a
vessell
for
disgrace
:
which
doubt
may
be
thus
manifested
,
that
we
know
God
to
bee
the
maker
of
all
creatures
;
now
euerie
creature
of
God
is
good
:
and
euery
man
so
farre
as
he
is
man
,
is
a
creature
of
god
▪
but
not
as
he
is
a
sinner
.
Therefore
God
is
the
maker
both
of
the
bodie
,
and
of
the
minde
of
man
,
and
neither
of
these
is
euill
,
neither
doth
God
hate
either
of
them
,
for
he
hateth
nothing
which
himselfe
hath
created
.
But
the
minde
is
more
excellent
then
the
body
,
and
God
,
then
either
the
bodie
or
the
minde
,
being
the
maker
and
creator
of
them
both
,
neither
doth
he
hate
any
thing
in
man
but
sinne
.
Now
the
sinne
of
man
is
a
certaine
disorder
&
crookednes
;
that
is
to
say
,
a
turning
backward
from
his
excellent
maker
,
and
a
bending
to
his
baser
creatures
.
Therefore
God
hateth
not
Esau
as
he
is
a
man
,
but
as
he
is
a
sinner
:
as
it
is
said
of
the
Lord
,
He
came
amongst
his
owne
,
and
his
would
not
entertaine
him
:
to
whom
also
he
saith
himselfe
,
yet
therefore
haue
not
heard
,
because
ye
are
not
of
God
.
How
were
they
his
?
and
how
were
they
not
of
god
?
vnles
because
the
one
be
spoken
of
men
,
whom
the
Lord
himselfe
made
,
and
the
other
of
sinners
whom
the
Lord
himselfe
did
condemne
.
And
yet
the
same
are
both
men
and
sinners
:
men
,
by
their
estate
,
but
sinners
by
their
owne
proper
will
.
Why
then
did
he
loue
Iacob
?
was
he
not
a
sinner
?
But
he
loued
in
him
not
the
fault
,
which
he
cleane
extinguished
,
but
the
grace
which
he
bestowed
on
him
.
For
Christ
died
for
the
wicked
,
yet
not
that
the
wicked
should
remaine
dead
,
but
that
being
iustified
they
might
be
conuerted
from
their
wickednes
,
beleeuing
in
him
which
iustifieth
the
wicked
.
For
God
hateth
wickednes
,
therefore
in
some
be
punisheth
it
by
condemnation
,
in
others
he
taketh
it
away
by
iustification
,
as
he
thinketh
best
in
those
his
vnsearchable
iudgements
.
And
because
he
maketh
them
vessels
of
disgrace
amongst
the
wicked
,
whome
he
doth
not
iustifie
,
he
hateth
not
this
in
them
which
he
maketh
;
for
inasmuch
as
they
are
wicked
,
they
are
accursed
,
but
in
as
much
as
they
are
made
vessels
,
they
are
so
made
for
some
vse
.
That
through
the
punishment
ordained
for
them
,
those
vessells
which
were
made
for
honour
might
reape
some
profit
.
Therefore
God
hateth
them
,
neither
as
they
are
men
,
nor
as
they
are
vessells
;
that
is
to
say
,
he
hateth
not
that
in
them
which
by
ordinance
he
made
:
for
he
hateth
nothing
that
he
hath
made
.
But
yet
in
that
he
maketh
them
the
vessels
of
perdition
,
he
maketh
them
to
the
ende
to
correct
others
.
For
he
hateth
in
them
the
wickednes
,
which
himselfe
made
not
.
For
as
the
iudge
hateth
the
theft
in
the
man
,
but
not
the
weapon
which
he
vsed
in
the
attaining
of
his
bootie
,
the
one
beeing
the
trespasse
of
a
thiefe
,
the
other
no
more
then
the
iudge
himselfe
doth
and
may
vse
:
So
God
when
out
of
the
heape
of
wicked
men
he
maketh
vessels
of
perdition
,
hateth
not
that
which
he
maketh
,
that
is
,
the
worke
which
he
ordained
,
in
the
punishment
due
to
those
which
perish
,
wherein
they
of
whome
he
taketh
compassion
may
finde
meanes
of
their
owne
saluation
.
So
was
it
saide
to
Pharao
:
I
stirred
thee
vp
thereto
,
that
I
might
shew
my
power
in
thee
,
that
my
name
might
be
made
knowne
through
the
whole
earth
.
This
manifestation
of
the
power
of
God
,
and
illustration
of
his
name
through
the
whole
earth
,
is
good
to
draw
them
to
feare
,
and
correct
their
waies
,
with
whom
such
a
calling
agreeth
.
So
consequently
he
saies
,
that
if
God
beeing
desirous
to
shew
his
anger
,
and
make
knowne
his
power
,
did
in
great
aboundance
of
patience
bring
the
vessells
of
anger
,
which
were
made
for
destruction
(
there
must
be
vnderstood
who
art
thou
,
that
thou
shouldest
gainesay
God
?
that
the
sentence
taking
recourse
to
the
former
words
,
this
may
be
the
meaning
.
)
If
God
beeing
desirous
to
shew
his
anger
,
and
make
knowne
his
power
,
brought
the
vessells
of
wrath
,
who
art
thou
that
thou
shouldest
gainsay
God
?
yet
not
only
being
desirous
to
shew
his
wrath
and
make
known
his
power
,
brought
in
abundance
of
patience
,
the
vessels
of
wrath
which
were
made
for
destruction
,
but
that
which
followes
too
;
That
he
might
manifest
the
riches
of
his
glorie
vpon
the
vessels
of
mercie
.
For
what
profiteth
it
the
vessels
made
for
destruction
,
that
God
sustaineth
them
patiently
,
that
he
may
destroy
the
ordainer
,
and
vseth
them
as
an
instrument
of
other
mens
saluation
,
whome
he
taketh
compassion
on
?
But
it
likewise
profiteth
them
for
whose
safetie
he
vseth
these
:
That
,
as
it
is
written
,
the
righteous
may
wash
his
hands
in
the
blood
of
the
sinner
,
that
is
to
say
,
that
he
may
be
clensed
from
his
euill
workes
through
the
feare
of
God
,
when
he
seeth
the
punishment
of
sinners
.
It
therfore
auaileth
to
cause
a
profitable
feare
in
other
men
,
and
to
make
knowne
the
riches
of
Gods
glorie
toward
the
vessells
of
mercie
which
he
hath
prepared
to
glorie
,
that
God
willing
to
shew
his
anger
,
brought
the
vessels
of
wrath
.
For
that
hardning
of
wicked
men
maketh
both
these
plaine
:
As
wel
what
is
to
be
feared
that
euery
man
may
be
conuerted
to
God
in
pietie
,
as
also
how
great
the
graces
of
Gods
mercie
are
,
who
sheweth
how
much
he
pardoneth
some
,
by
punishing
others
.
But
if
that
be
no
iust
punishment
which
he
inflicteth
vpon
some
,
he
pardoneth
nothing
vnto
others
,
vpon
whom
he
doth
not
inflict
this
punishment
.
But
because
that
is
most
iust
,
and
there
is
no
iniustice
with
God
,
who
is
able
worthily
to
thanke
him
that
remitteth
this
,
which
if
he
would
inflict
vpon
vs
,
no
man
could
rightly
say
that
he
ought
not
.
Whom
also
he
called
.
Vs
,
quoth
he
,
not
only
of
the
Iewes
but
also
of
the
Gentiles
,
that
is
,
the
vessells
of
mercie
which
he
prepared
to
glorie
.
For
he
called
not
all
the
Iewes
,
but
some
of
them
:
nor
all
the
Gentiles
,
but
likewise
some
of
them
.
For
there
is
one
lumpe
of
sinnefull
and
wicked
men
proceeding
from
Adam
,
wherein
both
Iewes
and
Gentiles
,
the
fauour
of
God
beeing
set
apart
,
haue
equall
share
.
For
if
the
potter
,
as
out
of
the
same
heape
he
maketh
one
vessell
for
honour
,
an
other
for
disgrace
;
now
it
is
manifest
that
some
of
the
Iewes
are
made
vessels
for
honour
,
and
some
for
disgrace
,
as
likewise
it
is
with
the
Gentiles
.
It
followes
that
all
be
vnderstoode
to
belong
to
the
same
heape
;
Then
he
beginneth
to
rehearse
diuers
protestations
of
the
Prophet
in
euery
particular
kinde
,
the
order
beeing
chaunged
.
For
first
he
spake
of
those
of
the
Iewes
which
were
conuerted
,
and
afterwards
of
those
of
the
Gentiles
.
Now
he
first
alleadgeth
testimonie
for
the
Gentiles
,
and
then
for
the
Iewes
.
For
as
he
saith
in
Osee
,
I
will
call
those
which
are
not
my
people
,
my
people
,
and
those
which
are
not
my
beloued
,
my
beloued
:
and
where
it
is
said
you
are
not
my
people
,
there
shall
it
be
said
,
you
are
the
sonnes
of
the
liuing
God
.
This
saying
is
meant
of
the
Gentiles
,
because
they
had
not
one
appointed
place
of
sacrifice
,
as
the
Iewes
had
in
Ierusalem
.
But
the
Apostles
were
sent
to
the
Gentiles
,
that
euery
one
might
beleeue
,
in
the
place
where
he
was
,
and
might
there
offer
sacrifice
of
thanksgiuing
,
wheresoeuer
they
beleeued
,
to
whom
he
gaue
power
to
be
made
the
children
of
God
.
But
Esai
saith
,
he
crieth
out
for
Israel
.
That
all
Israel
may
not
be
thought
to
haue
gone
again
into
destruction
.
And
then
he
sheweth
,
that
there
were
other
besides
made
for
honour
,
other
for
disgrace
:
If
,
quoth
he
,
the
number
of
the
children
of
Israel
shall
be
as
the
sands
of
the
sea
,
the
remnant
shall
be
safe
;
the
rest
of
the
companie
then
,
were
vessels
made
for
destruction
.
For
,
saith
he
,
the
Lord
shall
accuse
vpon
the
earth
.
That
is
to
say
,
that
by
the
benefit
of
faith
,
he
may
saue
those
which
beleeue
through
grace
,
not
through
the
infinite
obseruations
wherewith
that
multitude
beeing
most
basely
loaden
was
oppressed
.
For
thorough
grace
he
finished
his
word
for
vs
vpon
the
earth
,
saying
my
yoke
is
light
,
and
my
burden
pleasant
:
which
is
here
mentioned
a
little
after
.
The
word
is
almost
in
thy
mouth
,
and
in
thy
heart
,
that
is
,
the
word
of
faith
which
we
preach
,
because
if
thou
confesse
in
thy
mouth
,
because
Iesus
is
the
true
Lord
,
and
beleeue
in
thy
heart
,
because
God
raised
him
from
the
dead
,
thou
shalt
be
safe
.
For
we
beleeue
in
our
heart
for
righteousnes
sake
,
but
confesse
with
our
mouthes
for
saluation
.
This
is
that
accomplished
word
which
God
made
vpon
the
earth
,
by
which
accomplishment
,
the
theefe
was
iustified
,
who
hauing
all
his
other
members
fastened
vpon
the
crosse
,
and
these
two
onely
free
,
beleeued
in
his
heart
for
righteousnes
,
and
confessed
with
his
mouth
for
sal●ations
sake
,
thereupon
deseruing
to
heare
this
,
To
day
shalt
thou
be
with
me
in
Paradise
.
For
now
his
good
works
should
follow
,
if
by
the
receit
of
grace
,
he
were
to
liue
longer
amongst
men
.
But
yet
those
good
works
went
not
before
,
that
he
might
deserue
the
same
fauour
,
beeing
after
his
offence
fastened
to
the
crosse
,
to
be
transported
to
Paradise
.
And
as
Esaias
foretold
,
saith
he
,
vnlesse
the
Lord
of
the
Sabboth
had
left
vs
seede
,
this
is
in
the
same
place
,
the
remnant
should
be
safe
.
But
the
other
as
vessells
of
destruction
haue
perished
as
they
ought
.
And
it
was
not
their
desert
,
that
all
of
them
perished
not
,
as
at
the
downefall
of
Sodom
and
Gomorra
,
but
the
grace
of
God
left
a
seede
,
from
whence
newe
increase
might
spring
throughout
the
whole
world
.
And
this
a
little
after
,
So
therefore
,
saith
he
,
in
this
time
also
the
residue
was
saued
by
election
of
grace
.
And
if
by
grace
then
not
by
workes
:
otherwise
grace
is
no
grace
.
What
then
?
Israel
obteined
not
that
which
it
sought
,
but
the
chosen
obtained
it
,
the
other
beeing
blinded
.
The
vessels
of
mercie
obtained
it
,
but
the
vessells
of
anger
were
blinded
,
yet
proceeding
both
out
of
the
same
heape
,
as
in
the
fulnesse
of
the
nations
.
There
is
a
place
in
the
Scripture
very
fitte
for
the
point
which
we
haue
in
hand
,
ratifying
the
same
with
a
woonderfull
contestation
,
in
the
book
,
which
some
tearme
,
Iesus
of
Syracke
,
some
Ecclesiasticus
,
where
it
is
thus
written
.
And
all
men
are
of
the
same
mould
or
earth
,
from
whence
Adam
was
created
.
In
the
multitude
of
discipline
,
God
separated
them
and
altered
their
waies
.
And
some
of
them
he
blessed
&
exalted
,
sanctifying
them
and
applying
them
to
himselfe
,
and
some
he
cursed
and
brought
low
,
and
turned
them
to
their
disagreement
,
as
the
clay
of
the
potter
in
his
hand
,
to
lay
it
and
order
it
.
All
his
waies
are
according
to
his
owne
disposition
,
so
man
is
in
the
hand
of
him
which
made
him
,
and
shall
restore
vnto
him
according
to
his
iudgement
.
Good
is
contrarie
to
euill
,
&
life
to
death
:
so
is
the
iust
also
to
the
wicked
.
And
so
looke
into
al
the
works
of
the
most
high
.
Two
against
two
,
&
one
against
one
.
Here
first
the
discipline
of
God
is
commended
.
In
the
multitude
of
discipline
,
saith
he
,
he
separated
them
;
From
whence
but
onely
from
the
blessednes
of
Paradise
?
And
altered
their
waies
,
that
they
might
now
liue
as
mortal
men
.
Then
was
there
made
one
lump
of
all
comming
out
of
the
branch
of
sinne
,
&
punishment
of
mortalitie
,
howsoeuer
God
made
and
created
in
all
things
good
.
For
the
shape
&
proportion
of
our
bodies
,
is
in
euery
member
so
well
ordered
,
that
the
Apostle
to
winne
men
to
charitie
,
did
there
hence
draw
a
certaine
likenes
to
be
in
all
men
.
Our
breath
is
also
full
of
life
,
and
cherisheth
our
earthly
limmes
,
and
all
the
nature
of
man
,
by
the
gouernment
of
the
soule
,
and
seruice
of
the
bodie
,
and
wonderfully
tempered
condition
thereof
,
but
so
that
the
lust
of
the
flesh
doth
now
raigne
by
reason
of
the
punishment
of
sinne
,
had
confounded
all
mankinde
,
as
one
and
the
same
heape
,
the
guiltinesse
from
the
beginning
remaining
ouer
all
;
and
yet
it
follows
,
some
of
them
he
blessed
and
exalted
,
and
sanctified
them
,
and
applied
them
to
himselfe
,
and
some
of
them
hee
cursed
and
brought
low
,
&
set
them
at
dissention
among
themselues
.
As
if
the
Apostle
should
say
,
Is
it
not
in
the
potters
power
to
make
out
of
the
same
heap
one
vessell
for
honor
,
another
for
disgrace
?
And
therefore
that
which
is
added
,
and
it
is
not
vnlike
that
.
As
the
potters
clay
,
saith
he
,
is
in
his
hand
to
lay
and
order
it
:
all
his
wayes
are
according
to
his
owne
disposition
,
so
is
man
in
the
hand
of
him
which
made
him
.
But
because
the
Apostle
sayes
,
Is
there
any
iniustice
with
God
?
see
also
what
he
ioynes
hereto
,
he
shall
pay
him
saieth
he
according
to
his
iudgement
.
But
since
iust
punishments
are
inflicted
vppon
the
damned
,
yet
because
it
is
turned
to
that
vse
,
that
they
may
reap
profite
thereby
who
are
taken
pittie
on
;
marke
what
followes
.
God
is
contrarie
to
euil
,
saith
he
,
and
life
to
death
;
so
also
the
iust
to
the
wicked
:
and
so
looke
into
all
the
works
of
the
most
high
,
there
are
two
against
two
,
and
one
against
one
.
That
out
of
the
comparison
of
the
good
,
better
may
arise
,
which
are
better
as
it
were
by
grace
.
As
if
he
should
say
,
the
residue
shal
be
saued
:
he
goes
on
and
speaks
in
the
person
of
the
residue
.
And
I
haue
very
lately
watched
,
something
like
one
which
gathereth
grapes
after
the
maister
of
the
vineyard
hath
done
.
And
how
will
he
make
this
good
,
because
not
for
their
owne
deserts
,
therefore
by
the
mercie
of
god
?
In
the
blessing
of
God
,
saith
he
,
and
I
hoped
:
&
like
the
labourer
in
the
vineyard
I
filled
my
presse
.
For
although
he
watched
very
lately
,
yet
because
,
as
it
is
said
,
the
latest
were
first
,
he
hoping
in
the
blessing
of
the
Lord
,
glauncing
out
of
the
reliques
of
Israel
,
filled
his
presse
out
of
the
fertilitie
of
the
vineyard
,
which
proceeded
from
the
whole
world
.
Then
I
can
see
no
other
meaning
of
the
Apostles
,
and
all
the
iustified
,
through
whome
the
knowledge
of
grace
was
shewed
vnto
vs
,
but
that
hee
which
boasteth
should
boast
in
the
Lord.
For
who
can
search
into
the
works
of
God
,
that
out
of
the
same
heape
,
condemneth
one
,
and
iustifieth
another
?
The
free
choice
of
will
,
is
of
great
force
;
verie
true
:
but
it
little
auaileth
them
which
are
sold
vnder
sinne
.
The
flesh
saith
he
,
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
that
ye
cannot
do
what
you
would
,
we
are
warned
to
liue
wel
:
this
reward
being
propounded
to
vs
,
that
we
may
get
to
liue
blessedly
for
euer
.
But
who
can
liue
well
,
and
do
that
which
is
good
,
vnlesse
he
be
iustified
by
faith
?
we
are
warned
to
beleeue
,
that
through
loue
receiuing
the
gift
of
the
holy
ghost
we
may
do
well
.
But
who
can
beleeue
vnlesse
he
be
touched
with
some
vocation
,
that
is
,
with
some
testification
of
things
?
In
whose
power
is
it
to
haue
his
minde
touched
with
such
a
vision
,
as
that
his
will
may
thereby
bestirred
vp
to
faith
?
And
who
embraceth
that
in
his
minde
which
delighteth
him
not
?
Or
who
hath
that
power
to
meet
with
that
which
may
delight
him
,
or
if
he
do
meet
with
it
,
to
delight
himselfe
therein
?
Since
therefore
those
thinges
delight
vs
by
which
wee
may
come
to
God
,
this
commeth
by
the
grace
of
God
;
not
at
our
beck
,
nor
is
it
gotten
by
our
industrie
or
works
:
because
it
is
his
gift
that
we
haue
a
will
,
industrie
,
and
works
of
charitie
.
Therefore
we
are
bidden
to
aske
that
we
may
receiue
,
to
seeke
that
we
may
finde
,
to
knock
that
it
may
be
opened
vnto
vs
.
Is
not
one
verie
prayer
sometime
so
luke warme
,
or
rather
so
colde
,
and
almost
none
,
nay
none
at
all
,
that
we
doe
not
so
much
as
marke
this
in
our selues
with
griefe
,
because
when
we
grieue
at
it
we
do
euen
then
pray
also
:
What
is
therefore
else
shewed
vnto
vs
,
but
that
he
commaunds
vs
to
aske
,
seek
,
and
knock
,
who
bids
vs
flie
all
these
things
:
therefore
it
is
not
in
the
power
either
of
him
which
willeth
or
of
him
which
runneth
,
but
of
God
who
taketh
compassion
on
,
since
vnlesse
he
stirre
vs
vp
thereto
,
we
can
neither
will
nor
runne
.
But
if
here
were
any
election
,
that
we
should
thus
vnderstand
that
which
was
spoken
,
The
residue
were
saued
,
by
the
election
of
grace
,
not
that
the
election
of
those
which
are
iustified
should
be
to
life
euerlasting
,
but
that
they
might
be
knowne
which
are
iustified
,
surely
this
is
so
secret
an
election
,
that
it
can
by
no
meanes
appeare
vnto
vs
out
of
the
same
heap
:
or
if
it
do
appeare
to
some
,
I
am
content
herein
to
acknowledge
mine
owne
weakenes
.
For
haue
not
wherewith
to
looke
into
the
choosing
of
men
to
sauing
grace
,
if
I
be
drawne
by
any
cogitation
to
thinke
vppon
the
top
of
this
election
,
vnlesse
I
had
either
more
witt
or
lighter
sinnes
,
or
both
,
or
,
if
you
will
haue
a
fourth
,
vnlesse
I
had
honest
and
profitable
doctrines
:
whatsoeuer
hee
bee
therefore
that
is
tainted
but
with
the
least
sinnes
,
for
well
I
know
that
there
is
none
free
from
all
sinne
,
if
he
be
of
a
quick
witt
,
and
haue
the
liberall
sciences
at
his
fingers
ends
,
my
thinks
he
is
worthie
to
be
chosen
to
this
grace
.
But
whilst
I
professe
thus
,
he
which
choseth
the
weak
of
the
world
that
he
may
confound
the
strong
,
and
the
foolish
that
he
may
confound
the
wise
,
will
come
vpon
me
so
,
that
I
being
now
with
eying
him
become
somewhat
shamefast
,
may
thus
scoffe
at
many
,
which
both
in
regard
of
some
sinners
are
something
pure
,
and
in
respect
of
fishers
accounted
orators
.
Haue
we
not
seene
many
of
these
our
faithful
ones
walking
in
the
way
of
God
,
to
bee
for
witt
compared
,
not
onely
to
no
heretike
,
but
not
so
much
as
to
any
base
morrise
dauncer
?
Againe
do
we
not
see
diuers
of
both
sexes
liue
in
all
matrimoniall
chastitie
without
complaint
,
and
yet
either
hereticks
or
pagans
,
or
at
least
scarce
warme
in
the
true
church
and
beliefe
,
in
so
much
that
we
wonder
seing
them
surpassed
not
onely
in
patience
and
temperancy
:
but
also
in
faith
,
hope
,
and
charitie
,
euen
of
verie
bagages
and
stage-players
,
who
are
but
newly
conuerted
?
It
therfore
remaines
that
our
wills
be
chosen
.
But
the
bare
will
vnlesse
something
meet
with
it
that
delighteth
and
inticeth
the
minde
,
cannot
by
any
meanes
be
moued
.
Now
it
is
not
in
mans
power
that
any
such
thing
should
meet
with
it
.
What
was
Sauls
will
,
but
to
rush
amongst
,
draw
,
binde
,
and
kill
the
christians
?
what
a
raging
,
furious
,
and
blinde
will
was
his
,
who
notwithstanding
was
made
to
dapp
to
the
very
ground
by
one
voyce
sent
from
aboue
,
and
a
vision
appearing
with
it
;
which
minde
of
his
,
&
headstrong
wilbent
to
all
crueltie
,
being
wrung
and
wrethed
to
beleife
;
he
was
in
a
trise
made
of
a
maruelous
persecutor
of
the
gospel
,
a
more
maruelous
preacher
of
the
same
.
And
yet
what
shall
we
say
?
is
there
any
iniustice
with
God
?
which
punisheth
&
pardoneth
whom
it
please
him
,
punishing
them
onely
that
deserue
it
,
and
pardoning
●●●●y
one
,
not
for
any
thing
that
the
pardoned
can
alleadge
for
himselfe
?
Is
ther
now
any
iniustice
with
God
?
God
forbidd
:
but
wherefore
then
doth
he
deale
thus
with
one
,
and
contrariely
with
another
?
O
man
,
who
art
thou
?
if
thou
suffer
not
that
which
thou
deseruest
,
giue
God
thanks
:
thou
art
happie
:
marrie
if
thou
do
suffer
it
,
thou
hast
no
cause
to
complain
:
let
vs
only
beleeue
,
if
we
cannot
take
hold
of
:
because
he
which
made
euery
creature
,
both
spirituall
and
corporall
,
disposeth
al
things
in
iust
number
,
weight
,
&
measure
:
but
his
iudgements
are
vnsearchable
,
&
his
pathes
not
to
be
trodden
.
Let
vs
say
Alleluia
,
and
sing
a
song
of
praise
,
without
questioning
,
either
what
is
this
,
or
for
what
ende
was
that
?
For
all
things
were
created
in
their
due
time
.
Hitherto
were
Augustines
words
pertaining
to
the
setting
clear
of
the
second
question
.
And
least
any
should
thinke
that
Austin
handled
this
doctrine
which
he
sent
to
Simplician
concerning
predestination
▪
more
than
once
heare
what
he
himself
,
after
he
had
absolued
the
2.
book
of
his
retractations
,
writeth
in
the
7.
tome
of
the
1.
booke
de
praedest
.
Sanct.
chap.
4.
pag.
843.
Ye
see
now
what
I
thought
then
of
faith
and
workes
,
although
it
were
my
care
to
commend
vnto
you
the
grace
of
God
,
in
which
opinion
I
see
that
these
brethren
are
now
also
,
because
they
had
not
the
like
care
to
profit
with
me
in
these
bookes
,
that
they
had
to
read
them
with
me
.
For
if
they
had
taken
any
care
,
they
might
haue
found
this
question
discussed
,
according
to
the
truth
of
the
holy
Scriptures
,
in
the
first
of
those
two
bookes
which
I
wrote
to
Simplician
bishop
ouer
the
Church
of
the
Mediolanenses
,
that
man
of
blessed
memorie
,
in
the
very
beginning
of
his
bishopricke
,
then
succeeding
S.
Ambrose
,
vnlesse
peraduenture
they
came
not
to
the
knowledge
of
those
bookes
;
which
if
it
be
so
,
be
a
meanes
.
I
pray
you
,
that
they
may
know
them
.
Againe
out
of
the
same
Augustine
,
tom.
7.
lib.
de
praedest
.
&
grat
.
cap.
16.
pag.
832.
But
I
come
to
the
little
ones
,
I
come
to
the
twinnes
;
that
is
not
enough
;
I
come
to
those
which
are
yet
vnborne
;
which
were
begotten
at
one
and
the
same
copulation
,
and
were
to
be
brought
forth
at
the
same
instant
.
The
differing
&
diuers
iudgement
of
Gods
will
appearing
to
them
,
The
greatnes
of
this
question
troubleth
the
senses
of
men
disputing
so
proudly
of
the
will
of
God
.
Now
stretch
thy
winde-pipe
,
and
baule
thou
as
loude
as
thy
throat
wil
giue
thee
leaue
,
thou
vniust
accuser
of
the
iust
.
What
ill
had
he
committed
,
tell
me
?
or
what
good
had
the
other
deserued
?
and
he
aunswereth
thee
,
not
I
,
but
Paul
the
Apostle
,
truely
neither
of
them
had
deserued
any
thing
:
but
it
is
in
the
potters
power
,
to
make
out
of
the
same
lump
one
vessell
to
honor
,
and
another
to
disgrace
:
you
will
aske
why
?
what
confused
diuersitie
is
there
in
this
iudgement
?
Let
him
againe
confute
this
presumption
,
and
say
,
O
man
what
art
thou
that
thou
thus
gainsaiest
God
?
especially
because
the
intent
being
againe
chaunged
,
aunswereth
to
that
comparison
of
mans
actions
,
that
the
creditor
cannot
be
condemned
of
iniustice
,
who
meanes
thus
to
dispose
of
two
of
his
debters
,
that
he
will
aske
of
one
,
&
remit
to
the
other
,
that
which
he
may
,
if
he
please
,
exspect
alike
from
them
both
.
And
surely
it
is
most
true
,
that
in
all
the
sleights
&
contracts
of
mans
conuersation
,
which
are
applied
to
the
desciding
of
any
matter
or
to
the
iudging
of
this
iustice
whereby
we
seeme
to
trie
any
other
,
it
floweth
into
our
hearts
,
out
of
the
vnspeakable
fullnes
of
Gods
iustice
,
blessed
Iohn
affirming
that
same
in
his
gospell
,
because
we
haue
all
receiued
of
the
fulnes
thereof
:
of
:
which
being
so
,
with
what
impudencie
shal
man
being
as
clay
in
comparison
of
the
potter
,
iudge
of
God
?
Not
onely
saying
why
hast
thou
fashioned
me
so
?
but
also
with
a
damnable
kinde
of
curiositie
,
questioning
of
others
,
and
asking
,
why
hast
thou
out
of
the
same
lumpe
made
one
thus
,
and
another
so
?
If
man
,
which
at
the
first
was
made
of
nothing
,
were
not
borne
subiect
to
death
and
sinne
,
and
yet
it
would
please
God
to
send
some
of
them
into
vtter
destruction
,
who
would
say
to
the
omnipotent
creator
,
why
hast
thou
fashioned
me
so
?
For
wee
cannot
denie
him
to
appoint
them
to
what
end
pleaseth
him
,
who
when
they
were
not
,
gaue
them
their
being
.
Neither
should
some
others
say
,
why
doth
Gods
iudgement
differ
,
since
all
deserts
are
alike
,
because
it
is
in
the
power
of
the
potter
,
to
make
out
of
the
same
lump
one
vessell
for
honour
,
another
for
disgrace
.
But
now
since
the
damned
be
iustly
punished
,
&
those
which
are
saued
,
cannot
claime
their
saluation
vpon
due
,
who
being
forgetfull
of
mans
estate
,
may
so
farre
looke
into
the
secret
of
God
,
as
that
himselfe
being
deseruedly
punished
,
he
dare
aske
why
another
receiued
that
fauour
which
was
not
due
vnto
him
?
Moses
therefore
when
he
them
taught
that
fleshly
people
,
shewed
that
this
diuine
election
,
was
not
due
to
deserts
,
but
that
it
was
giuen
to
men
by
the
sole
bountie
of
God
.
For
thus
he
speaketh
to
the
people
most
manifestly
in
Deuteronomie
,
Behold
the
heauen
is
the
Lord
thy
Gods
,
and
the
heauen
which
is
aboue
the
heauens
,
the
earth
and
all
that
therein
is
.
But
the
Lord
chose
your
forefathers
to
loue
them
,
and
their
seede
,
and
after
them
he
chose
you
before
all
other
nations
.
And
he
added
,
Be
ye
circumcised
therfore
from
the
hardnes
of
your
hearts
,
and
stiffen
not
your
neckes
any
more
.
But
blessed
Steuen
,
when
he
called
vpon
the
Iewes
,
shewed
that
this
hardnes
of
heart
was
in
them
,
as
I
saide
before
.
For
he
saith
in
the
Acts
of
the
Apostles
on
this
wise
.
You
haue
alwaies
resisted
the
holy
ghost
,
with
stiffe
necks
and
vncircumcised
hearts
and
eares
.
Where-hence
arose
the
stiffeneckednes
in
the
people
which
was
chosen
from
the
whole
world
besides
,
who
by
tenne
miracles
got
to
be
freed
from
bondage
,
to
whome
the
law
was
giuen
,
for
whose
safetie
the
mouthes
of
all
the
Prophets
did
contend
,
for
whome
Christ
became
flesh
,
and
to
whome
he
was
sent
,
but
because
there
was
blindnes
ouer
a
great
part
of
Israel
,
till
it
beeing
adopted
,
out
of
the
fulnes
of
the
nations
,
entred
into
the
kingdome
,
and
the
Lord
shut
vp
all
of
them
in
incredulitie
,
that
all
of
them
might
stand
in
neede
of
the
mercie
of
the
Sauiour
.
The
sacraments
of
which
diuine
counsaile
,
&
mysterie
of
Gods
maiestie
,
euen
he
which
for
persecutions
&
blasphemies
deserued
not
to
be
tearmed
a
vessel
of
election
,
shortly
touching
(
for
howsoeuer
by
the
multitude
of
reuelations
he
knew
them
,
yet
he
was
faine
to
yeeld
in
regard
of
his
humane
weaknes
)
in
admiration
crieth
out
,
O
the
depth
of
Gods
most
rich
wisdome
and
knowledge
!
confessing
furthermore
,
that
his
paths
and
counsels
were
vnsearchable
.
Therefore
whensoeuer
there
ariseth
any
question
amongst
vs
concerning
such
things
,
let
vs
wonder
,
and
holding
this
still
for
certaine
,
that
there
is
no
iniustice
with
God
,
if
that
whereof
there
is
doubt
,
be
a
thing
exceeding
our
vnderstanding
,
and
our
capacitie
cannot
reach
into
the
depth
of
it
,
let
vs
confesse
it
to
remaine
in
that
fulnes
of
the
iustice
,
mercie
,
and
foreknowledge
of
God
,
without
any
breach
of
his
iustice
.
Least
disputing
of
the
high
secrets
of
Gods
will
,
otherwise
then
the
pitch
of
our
estate
will
permit
vs
,
we
forsake
the
iustice
of
God
,
and
coueting
to
build
vp
our
own
,
fall
downe
headlong
into
the
bottomlesse
gulfe
of
disobedience
.
FINIS
.