THE
GOLDEN
Chayne
of
Salvation
,
Conteyning
and
opening
all
the
causes
thereof
:
and
orderly
reckoning
vp
and
displaying
all
Gods
benefits
that
come
vnto
vs
by
the
eternall
election
through
CHRIST
,
out
of
the
words
of
S.
Paule
,
Rom.
8.
verse
29.
&
30.
For
those
whome
GOD
knew
before
,
&c.
The
Proeme
,
shewing
,
wherein
both
the
eternall
happines
and
misery
of
man
consisteth
:
and
so
way
is
made
vnto
the
present
busines
that
is
in
hand
.
CHAP.
1.
AS
there
is
nothing
that
can
happen
to
a
man
more
to
be
desired
,
or
more
comfortable
in
this
miserable
life
,
then
for
him
well
and
plainly
to
know
the
true
God
,
and
his
due
worship
:
so
can
there
nothing
befall
him
more
miserable
or
hurtfull
,
then
for
him
to
be
ignorant
of
the
true
God
,
and
his
due
worship
.
And
as
nothing
can
more
effectually
reioyce
the
heart
of
man
,
then
a
good
hope
and
an
vncorrupted
conscience
(
for
in
a
good
conscience
God
himselfe
liveth
,
and
in
it
Christ
dwelleth
,
and
worketh
by
his
power
vnto
eternall
life
)
so
also
is
there
nothing
that
more
disturbeth
a
man
,
or
more
sharply
tormenteth
him
,
then
an
evill
and
a
desperate
conscience
,
(
for
in
it
Sathan
hath
the
chiefest
place
,
and
in
it
ruleth
and
worketh
powerfully
vnto
eternall
destruction
)
wherefore
every
man
ought
dayly
through
the
course
of
his
whole
life
,
earnestly
to
weigh
with
himselfe
,
and
alwayes
with
a
deepe
and
serious
cogitation
,
to
consider
by
what
meanes
he
may
be
reconciled
to
God
againe
,
and
so
be
freed
from
the
slavery
and
tyranny
of
the
Devill
.
Which
that
he
may
attaine
vnto
,
he
must
labour
and
strive
to
come
to
the
true
way
to
know
God
,
and
the
proper
causes
of
the
attayning
of
salvation
.
The
former
of
which
he
shall
find
in
Gods
word
alone
,
and
the
latter
,
in
his
goodnes
only
.
For
,
looke
what
things
soever
God
would
have
knowne
of
man
heere
,
concerning
his
good
and
acceptable
will
,
those
things
hath
he
most
plentifully
and
lively
expressed
and
manifested
in
his
word
conteyned
in
the
bookes
of
the
Prophets
and
Apostles
.
And
that
in
such
sort
,
as
that
God
himselfe
will
precisely
be
acknowledged
such
a
one
,
and
so
be
worshipped
,
as
he
is
revealed
in
his
Gospell
.
They
therefore
do
attribute
due
honour
and
glory
vnto
God
,
who
do
acknowledge
him
to
be
such
a
one
,
and
serve
him
in
such
manner
onely
,
as
the
holy
Ghost
hath
set
him
forth
in
the
holy
Gospell
of
our
Saviour
.
But
whosoever
have
a
minde
to
worship
and
acknowledge
God
otherwise
then
he
hath
manifested
himselfe
in
his
word
,
they
do
,
not
only
swarve
from
the
right
way
to
salvation
,
but
also
seeke
God
without
God
,
and
frame
vnto
themselves
a
vayne
idoll
in
steed
of
the
true
and
living
God
,
and
enter
into
an
intricate
laborinth
,
where
out
they
shall
never
finde
issue
,
but
eftsoones
come
to
naught
,
and
vtterly
perish
in
their
errours
.
Furthermore
,
although
God
in
his
eternall
essence
and
maiesty
be
infinite
,
and
conteyned
in
no
one
naturall
place
,
nor
can
be
comprehended
and
perfectly
knowne
of
any
creature
,
eyther
caelestiall
or
terrestriall
,
(
for
betweene
a
thing
infinite
,
and
a
thing
finite
,
there
is
no
proportion
)
yet
notwithstanding
he
hath
so
lively
and
manifestly
declared
,
and
layd
open
his
wonderfull
goodnes
towards
man
in
his
sonne
,
and
in
his
merites
,
that
no
man
(
except
he
be
altogither
an
infidell
and
an
alient
from
God
)
can
doubt
of
it
.
For
God
hath
sent
his
onely
begotten
Sonne
our
Lord
Iesus
Christ
into
this
world
,
Heere
the
summe
of
the
whole
worke
,
with
a
briefe
declaration
and
division
of
it
,
is
conteyned
.
CHAP.
2.
BVt
that
all
the
causes
of
Salvation
may
be
layd
open
in
order
,
some
place
of
Scripture
must
be
chosen
for
declaring
of
them
.
And
although
the
causes
of
Salvation
do
offer
themselves
heere
and
there
in
many
places
both
of
the
old
and
new
Testament
,
which
do
plainely
and
distinctly
enough
declare
,
and
substantially
inforce
all
the
parts
of
this
happines
:
yet
amongst
all
others
that
place
to
the
Romanes
especially
pleased
me
,
Those
whome
God
knewe
before
,
he
also
did
praedestinate
,
that
they
should
be
like
fashioned
vnto
the
shape
of
his
Sonne
,
that
he
might
be
the
first
begotten
amongst
many
brethren
:
Moreover
,
whome
he
did
praedestinate
,
them
also
he
called
,
and
whome
he
called
,
them
also
he
iustifyed
,
and
whome
he
iustified
,
them
also
he
glorified
.
There
the
Apostle
especially
handleth
and
discourseth
of
the
calamities
and
sorrowes
of
the
godly
,
namely
,
that
they
which
are
chosen
of
God
from
the
beginning
vnto
the
fellowship
of
Salvation
,
are
neither
at
all
adventures
,
nor
by
chance
,
nor
by
any
their
owne
losse
afflicted
with
these
or
these
evils
and
inconveniences
,
but
that
by
the
eternall
and
vnchangeable
will
and
providence
of
God
,
and
of
his
especiall
goodnes
,
they
among
all
others
are
grieved
and
afflicted
with
these
miseries
:
for
the
children
of
God
must
heere
vndergoe
a
long
and
grievous
warrefare
,
before
they
can
come
to
the
attayning
of
victory
and
triumph
.
Therefore
God
bringeth
them
to
the
excellent
and
heavenly
glory
,
by
an
vneasy
,
and
an
ignominious
crosse
.
So
that
the
Apostle
heere
tearmeth
this
grievous
crosse
,
continuall
persecutions
,
all
manner
of
reproaches
and
rebukes
,
and
all
other
iniuries
and
misfortunes
by
the
name
of
the
shape
or
image
of
Christ
,
because
the
elect
must
indure
them
patiently
as
long
as
they
live
,
even
as
Christ
hath
indured
them
.
Therefore
although
it
was
the
Apostles
purpose
,
to
exhort
the
godly
to
an
invincible
patience
,
and
an
vndaunted
perseverance
,
that
being
susteyned
with
a
certayne
hope
and
constant
assurance
,
they
should
wayt
for
an
happy
issue
out
of
all
theyr
miseries
;
yet
notwithstanding
he
layes
open
the
true
fountaynes
and
springs
,
from
whence
salvation
flowes
and
springs
foorth
,
and
sets
downe
the
fyrst
causes
from
whence
it
is
derived
,
poynting
at
them
as
it
were
with
his
finger
.
And
surely
in
every
word
of
that
place
,
there
is
not
onely
great
importance
and
singular
grace
,
but
also
the
words
themselves
are
for
the
most
part
compleat
and
perfect
oracles
,
and
conteyne
in
them
whole
sentences
.
I
have
thought
good
therefore
briefly
to
runne
over
,
and
compendiously
to
expound
them
.
But
before
I
set
vpon
the
exposition
of
the
words
,
the
order
and
course
of
the
causes
of
Salvation
must
seriously
be
weighed
and
considered
.
For
the
causes
in
regard
of
their
coherence
are
raunged
and
displayed
by
Saint
Paule
by
a
most
divine
skill
,
and
a
most
exquisite
and
logicall
methode
.
For
in
the
first
place
he
setteth
downe
the
foreknowledge
of
God
,
as
the
first
and
soveraigne
cause
.
Then
he
proceedes
vnto
predestination
,
as
being
next
to
that
;
Next
he
turneth
his
course
and
manner
of
teaching
to
the
effects
of
both
these
,
as
to
the
subordinate
and
second
causes
.
For
God
by
his
foreknowledge
foresawe
all
things
from
before
all
beginnings
.
Nothing
is
exempt
from
this
foreknowledge
of
God
,
but
all
things
,
and
every
one
thing
is
contayned
and
comprehended
in
that
.
After
this
,
hee
descendeth
from
this
generall
and
common
fore-knowledge
of
God
,
as
from
a
large
and
vnlimited
voyce
vnto
predestination
,
as
vnto
a
more
speciall
kinde
included
in
this
fore-knowledge
,
and
so
hee
proceedes
from
a
generality
,
vnto
a
more
certayne
and
particular
kind
.
For
the
foreknowledge
(
as
in
the
larger
signification
it
is
taken
for
his
providence
)
is
Gods
eternall
decree
,
by
which
he
determined
to
make
the
world
,
and
all
that
is
therein
,
and
to
make
his
glory
manifest
vnto
reasonable
creatures
,
namely
,
vnto
men
and
Angels
,
by
the
governement
of
the
things
which
hee
had
made
.
But
predestination
chiefely
is
referd
and
restreyned
vnto
mankinde
,
which
God
by
predestination
hath
divided
into
two
kindes
of
men
,
so
that
of
his
owne
sole
and
vndeserved
grace
he
hath
chosen
some
from
eternitie
,
whom
he
would
make
his
heyres
in
Christ
,
and
bring
to
everlasting
salvation
:
and
hath
appoynted
other
some
vnto
everlasting
punishment
and
destruction
,
to
the
which
also
he
brings
them
by
his
iust
iudgement
from
their
owne
deserts
.
Then
the
Apostle
proceedeth
vnto
the
subordinate
causes
of
salvation
,
and
sheweth
by
what
meanes
and
degrees
,
the
elect
on
the
one
side
come
to
eternall
life
,
and
the
reprobate
on
the
other
side
are
brought
to
eternall
torments
,
as
hereafter
in
the
declaration
hereof
shall
clearely
and
plainely
appeare
.
Furthermore
also
,
I
thinke
this
worthy
the
observing
,
to
shew
in
what
order
Saint
Paule
hath
disposed
and
placed
the
causes
of
Salvation
in
respect
of
time
.
And
he
hath
digested
them
with
such
arte
and
method
,
as
that
he
hath
divided
them
into
three
distinct
differences
of
times
.
For
,
certayne
of
them
do
farre
surpasse
and
exceede
all
transitory
times
,
as
Gods
foreknowledge
and
predestination
:
these
two
causes
of
Salvation
were
from
eternity
appoynted
of
God
without
any
beginning
.
Certayne
of
them
are
made
and
remayne
in
time
,
and
in
these
succeeding
ages
,
as
vocation
and
iustification
:
the
former
of
which
is
wrought
by
the
outward
preaching
of
Gods
word
,
and
the
inward
working
of
the
holy
spirit
in
the
heart
and
will
of
man
;
and
the
latter
is
gotten
and
bestowed
vpon
man
,
by
the
onely
merites
and
power
of
Christ
his
passion
.
So
these
two
causes
doe
arise
in
this
life
,
and
in
our
age
.
Certayne
of
them
are
mixt
,
so
that
partly
they
are
wrought
in
this
life
,
partly
in
the
time
to
come
after
this
life
,
as
namely
they
which
are
begun
heere
and
finished
there
,
as
glorification
,
and
those
things
that
depend
thereof
.
This
glorification
consisteth
in
the
true
image
of
God
,
and
the
conforming
of
our
will
with
his
will
.
And
this
image
of
God
and
fashioning
of
our
will
with
his
will
,
ariseth
and
springeth
from
true
and
effectuall
regeneration
.
And
regeneration
beginneth
in
this
life
presently
vpon
our
vocation
,
and
is
increased
and
continued
through
the
whole
course
of
our
life
,
vntill
at
the
last
it
be
throughly
consummated
and
finished
in
an
other
life
.
Therfore
these
inferior
&
second
causes
are
as
it
wer
certaine
means
&
interposd
degrees
,
by
which
the
holy
men
of
God
,
by
his
eternall
counsell
,
are
brought
to
the
full
possession
and
fruition
of
everlasting
life
and
salvation
,
as
heereafter
shall
be
shewed
in
the
handling
of
them
.
In
the
next
place
,
these
causes
do
as
aptly
agree
together
betweene
themselves
in
their
order
and
placing
,
as
the
links
of
any
chayne
,
so
that
no
one
of
them
can
be
moved
out
of
his
place
,
but
the
whole
rancke
and
order
of
them
will
be
broken
,
and
fall
to
nothing
.
The
order
therefore
and
placing
of
these
causes
,
is
in
the
manner
of
a
golden
and
princely
Chayne
,
whose
linkes
hang
together
so
artificially
and
workemanlike
,
that
not
one
linke
can
be
taken
away
without
the
breaking
of
the
whole
Chayne
.
And
this
Chayne
is
nothing
else
but
an
excellent
glasse
of
Gods
goodnes
and
mercy
(
for
the
holy
Ghost
hath
made
and
linked
together
this
Chayne
,
of
the
best
and
chiefest
of
Gods
benefits
)
and
it
is
the
highest
honour
and
incredible
glory
of
Gods
children
,
with
which
they
are
beautified
in
this
life
,
and
shall
be
crowned
like
Kings
in
that
life
eternall
which
is
to
come
,
and
shall
shine
more
bright
then
the
Sunne
it selfe
in
his
chiefest
glory
.
And
to
conclude
,
this
Chayne
is
as
it
were
a
golden
and
celestiall
hooke
,
wherewith
the
Sonne
of
God
letting
it
downe
from
heaven
,
draweth
his
elect
from
out
this
world
,
as
out
of
a
raging
and
tempestuous
sea
,
and
bringeth
them
into
his
heavenly
and
everlasting
rest
,
as
into
an
harbor
most
safe
from
the
danger
of
any
storme
,
and
into
a
most
pleasant
place
of
refreshing
and
freedome
from
all
miseries
.
Lastly
,
the
Linkes
of
this
Chayne
,
are
in
number
five
,
in
every
of
which
,
what
,
and
howe
great
benefites
of
God
are
conteyned
and
included
in
the
declaration
hereof
,
shall
hereafter
be
shewed
.
These
thinges
I
thought
good
for
certayne
causes
to
set
downe
,
as
some
briefe
and
compendious
Preface
,
before
I
would
handle
the
exposition
of
the
words
:
which
now
beeing
finished
,
I
doe
betake
my selfe
orderly
to
those
thinges
,
which
as
yet
remayne
to
bee
handled
and
discussed
.
Now
the
holy
Spirite
vouchsafe
to
bee
present
with
me
,
by
his
holy
inspiration
and
direction
,
and
to
guide
me
,
that
am
to
speake
of
such
high
and
hidden
Mysteries
of
Heavenly
thinges
,
and
so
inlighten
and
direct
my
vnderstanding
by
his
bright-shining
Light
,
that
those
things
which
shall
be
spoken
concerning
the
chiefest
Articles
of
Christian
Fayth
,
and
Principles
of
Religion
,
may
be
so
spoken
of
me
,
that
they
may
tende
to
the
Honour
and
glory
of
God
,
and
the
edification
and
profit
of
my
brethren
.
That
GOD
doth
exercise
his
with
continuall
afflictions
,
for
their
amendement
and
health
,
and
makes
them
conformeable
to
the
Image
of
his
Sonne
,
in
affliction
here
,
and
in
the
life
to
come
in
glory
.
CHAP.
3.
FIrst
,
wee
must
vnderstand
,
that
Saint
Paules
purpose
was
,
strongly
to
comfort
the
Faythfull
,
and
to
rayse
them
vp
in
Hope
,
lest
they
should
be
faynt-hearted
,
and
fall
into
Desperation
,
by
reason
of
their
infirmities
,
and
dayly
slippes
,
without
which
they
cannot
live
:
as
also
by
reason
of
any
kinde
of
calamities
and
miseries
,
to
which
they
are
dayly
subiect
and
afflicted
.
Which
that
hee
might
throughly
confirme
,
and
evidently
proove
by
substantiall
causes
and
reasons
,
hee
settes
forth
the
most
constant
and
vnchangeable
Will
of
God
,
and
his
most
favourable
and
wonderfull
Goodnesse
and
Mercye
towardes
the
Faythfull
,
as
a
most
strong
and
invincible
Bulwarke
and
Rocke
of
Defence
;
and
brings
this
foorth
as
a
strong
,
and
vnresistable
Argument
,
that
GOD
the
Father
of
Mercy
,
doth
willingly
and
easily
forgive
the
weake
falles
of
his
Children
.
Next
,
that
the
calamities
and
other
afflictions
of
this
Life
,
are
nothing
else
,
then
Gods
fatherly
Correction
,
and
wholesome
Chasticements
.
And
therefore
hee
sendeth
afflictions
to
his
Children
,
that
they
might
knowe
theyr
sinnes
,
and
knowing
them
,
might
detest
them
,
and
seeke
and
have
remedy
for
them
,
in
his
more
then
Fatherly
Compassion
.
Therefore
GOD
correcteth
and
beateth
his
Children
with
one
Rodde
or
other
,
to
the
intent
that
hee
might
better
them
,
and
hee
bettereth
them
,
to
the
intent
that
hee
might
save
them
.
Wherefore
,
to
this
ende
and
purpose
doth
hee
chastise
and
exercise
his
Children
with
these
outward
afflictions
,
as
with
a
Fatherly
Correction
,
that
they
might
learne
to
hate
theyr
inward
sinnes
,
and
abhorre
them
,
and
decline
from
them
.
By
how
much
therefore
hee
sendeth
more
and
greater
afflictions
to
them
in
this
Life
,
by
so
much
the
more
doth
he
declare
and
shew
himselfe
to
be
carefull
of
their
amendement
and
Salvation
.
For
such
is
the
sluggishnesse
and
stubburnesse
of
mans
Nature
,
that
vnlesse
it
be
subdued
and
brought
vnder
,
by
sundry
and
hard
afflictions
,
it
will
not
acknowledge
her
sinnes
and
wickednesse
,
nor
desist
from
them
.
By
this
meanes
,
GOD
indeede
doth
declare
,
that
he
hath
greater
care
of
their
Salvation
,
then
they
themselves
:
because
hee
not
onely
drawes
them
,
and
invites
them
to
his
Favour
,
being
as
it
were
vnwilling
,
and
strugling
agaynst
him
,
by
his
more
then
Father-like
voyce
,
sounding
in
the
Gospell
;
but
also
he
awakens
them
with
sharpe
Corrections
,
and
terrible
threatnings
and
forceth
and
compelleth
them
to
flye
to
his
Mercie
.
Behold
how
great
Gods
goodnes
&
mercy
is
towards
miserable
man
,
in
that
he
had
rather
of
his
owne
aboundant
Grace
save
him
,
than
for
mans
sinne
,
though
never
so
great
and
horrible
to
condemne
him
.
Hee
therefore
that
doth
not
weigh
and
thinke
of
his
afflictions
,
to
this
ende
,
and
with
this
Meditation
,
is
scarce
a
Christian
,
neyther
hath
hee
as
yet
much
profited
in
Gods
Schoole
,
nor
in
the
discipline
of
the
Crosse
.
Paul
therefore
from
this
Chayne
of
Gods
benefites
,
doth
substantially
proove
,
and
soundly
conclude
,
that
the
godly
are
not
reiected
of
GOD
for
their
infirmities
and
slippes
:
because
that
this
is
the
nature
of
God
,
and
this
is
the
office
of
Christ
,
that
hee
blotteth
and
wipeth
out
the
sinnes
of
his
Children
,
so
that
not
the
least
remaynder
of
them
should
remayne
vncancelled
.
And
then
agayne
,
out
of
this
very
same
Chayne
,
hee
clearely
prooveth
and
concludeth
,
that
the
godly
are
not
separated
nor
withdrawne
from
GOD
by
any
miseries
and
afflictions
,
how
many
or
how
great
soever
they
bee
,
especially
seeing
that
these
calamities
are
not
onely
as
ladders
and
fit
grifes
set
vp
into
heaven
,
but
also
seeing
these
calamities
are
nothing
else
,
but
Gods
loving
roddes
and
corrections
,
and
as
it
were
,
certayne
heavenly
Hammers
,
vnder
which
,
the
godly
,
as
it
were
vnder
Gods
Anvile
,
are
prepared
and
fitted
for
that
heavenly
glory
and
life
eternall
.
Saint
Paul
therefore
intendeth
to
comfort
the
weake
and
fearefull
consciences
of
the
godly
,
and
to
ease
and
asswage
their
afflictions
with
this
Meditation
,
namely
,
that
God
for
the
Bowels
of
his
Compassion
,
is
naturally
most
ready
to
forgive
,
and
freely
to
remitte
the
sinnes
of
them
that
repent
.
Next
,
that
the
trouble
and
afflictions
of
this
life
,
which
men
suffer
for
the
confession
and
defence
of
Gods
heavenly
Trueth
,
are
no
signes
of
Gods
hatred
,
but
much
rather
most
certayne
testimonies
and
infallible
tokens
of
his
Love
and
Favour
.
The
Apostle
therefore
perswadeth
every
godly
man
,
and
exhorteth
them
all
,
to
put
on
the
Armour
of
Christian
Warrefare
,
and
passe
the
Course
and
Race
of
this
Life
,
manfully
and
faythfully
resisting
the
sundry
sleightes
of
Sathan
,
and
the
manifolde
iniuries
of
this
present
Worlde
,
and
faythfully
and
constantly
bearing
the
Crosse
of
Christ
:
Beeing
stayed
vp
with
this
Hope
,
and
fortified
with
this
Confidence
,
that
in
that
Crosse
of
Christ
,
there
is
certayne
Victorie
,
and
eternall
Tryumph
.
Here
followeth
the
Exposition
of
the
wordes
,
and
first
of
the
Foreknowledge
of
GOD
,
howe
many
wayes
it
may
bee
taken
,
and
for
what
it
serveth
.
CHAP.
4.
NOwe
it
remayneth
that
according
to
the
abilitie
of
my
witte
,
and
to
the
measure
of
the
gifts
of
Christ
,
I
should
take
a
view
of
every
Lincke
of
Paules
Chayne
,
and
diligently
weigh
and
consider
what
they
promise
in
the
beginning
,
what
in
the
middle
,
and
what
in
the
ende
.
The
fyrst
Lincke
therefore
of
Paules
Chayne
,
is
,
the
Foreknowledge
of
God
;
but
least
the
ambiguitie
of
the
word
should
deceyve
any
man
,
and
cause
him
to
erre
,
wee
must
knowe
that
the
fore-knowledge
of
God
is
taken
two
manner
of
wayes
,
for
sometimes
it
is
vsed
generally
,
and
sometimes
particularly
.
Of
both
the
significations
I
thought
good
to
speake
a
few
things
.
The
fore-knowledge
of
God
,
taken
generally
,
is
no
other
thing
,
then
the
most
profound
and
immeasurable
Wisedome
of
God
,
by
which
he
now
knoweth
,
and
from
before
the
beginning
fore-saw
and
knew
all
things
,
which
were
done
from
the
beginning
of
the
world
,
or
which
are
now
done
,
or
which
hereafter
shall
be
done
,
and
therefore
hath
relation
not
onely
to
those
things
,
which
God
himselfe
hath
already
done
,
or
doth
now
,
or
hereafter
will
doe
:
but
also
to
all
those
things
,
which
all
the
Creatures
together
,
or
any
one
by
itselfe
,
as
well
good
as
evill
,
eyther
doth
now
,
or
hereafter
will
doe
.
Neyther
doth
it
belong
onely
vnto
the
outward
endevours
and
woorkes
which
now
are
,
and
fall
out
in
the
sight
of
man
,
but
it
hath
relation
also
vnto
the
most
secret
affections
and
corners
of
our
heartes
,
to
our
pryviest
consultations
,
and
to
our
most
inward
and
hidden
thoughts
.
For
as
the
essence
of
God
in
his
maiestie
,
is
altogether
infinite
,
and
spread
through
and
above
all
thinges
;
So
is
his
Fore-knowledge
also
altogether
incomprehensible
,
which
stretcheth
it selfe
through
and
beyond
all
ages
,
and
alwayes
saw
perfectly
from
the
beginning
all
thinges
contained
in
them
,
as
if
they
lay
present
before
his
eyes
,
and
fore-saw
and
knew
them
before
they
were
.
Therefore
nothing
,
whether
good
or
badde
,
whether
past
or
to
come
,
can
escape
this
fore-knowledge
of
God
.
And
whereas
I
say
,
that
the
fore-knowledge
of
God
,
did
from
before
the
beginning
fore-see
and
fore-know
,
both
things
past
and
things
present
,
I
would
not
have
it
so
taken
,
as
if
I
thought
that
the
distances
and
differences
of
times
were
to
be
attributed
vnto
him
by
time
past
,
and
time
to
come
:
but
that
all
things
which
have
beene
created
and
made
in
heaven
and
in
earth
,
and
which
shall
bee
created
and
made
vnto
the
end
of
the
world
,
are
present
before
God
,
and
so
present
,
as
that
he
seeth
and
beholdeth
all
and
every
of
them
,
not
as
by
an
imagination
,
but
truely
and
before
his
eyes
indeede
.
Things
past
therefore
,
and
things
to
come
,
have
alwayes
beene
in
Gods
sight
,
as
thinges
present
,
and
so
shall
ever
remaine
.
So
that
all
things
,
whether
things
past
,
or
things
to
come
,
are
present
to
Gods
fore-knowledge
,
yea
,
and
so
present
,
as
that
neither
things
past
,
are
past
,
nor
things
to
come
,
are
to
come
vnto
him
.
So
these
differences
of
times
,
have
relation
and
ought
to
bee
applyed
vnto
the
creatures
,
and
not
to
God
himselfe
.
Wherefore
,
whereas
thinges
past
,
and
things
to
come
,
are
attributed
vnto
Gods
fore-knowledge
,
it
is
not
in
the
respect
of
God
himselfe
,
as
if
these
or
those
spaces
and
distances
of
times
fell
out
in
him
;
but
it
is
in
respect
of
the
things
themselves
,
which
cannot
bee
made
knowne
and
applyed
vnto
the
creatures
,
without
some
certayne
order
and
succession
of
times
.
This
is
the
first
signification
or
acceptation
of
the
fore-knowledge
of
God
,
which
,
as
it
foresaw
and
knew
all
things
from
before
the
beginning
,
it
is
called
the
Wisedome
of
God
:
and
as
it
doth
order
and
designe
all
things
to
their
proper
ende
,
it
is
called
his
Providence
.
So
what
thinges
soever
God
hath
foreseene
from
eternitie
,
they
are
all
certayne
,
and
cannot
fall
out
nor
be
otherwise
,
then
hee
hath
most
wisely
ordeined
.
Therefore
,
as
God
in
time
beginneth
to
know
nothing
,
which
hee
fore-saw
not
for
ever
:
So
also
doth
hee
nothing
in
time
,
which
hee
did
not
fore-see
and
decree
,
that
hee
would
doe
from
before
beginnings
.
For
God
doth
nothing
by
a
newe
or
sudden
Will
,
but
doth
and
willeth
all
things
by
his
constant
and
eternall
Will.
And
let
this
suffice
to
be
spoken
of
the
general
fore-knowledge
of
God
;
Now
a
few
things
remaine
to
be
spoken
of
his
particular
fore-knowledge
.
The
particular
Fore-knowledge
of
God
,
is
taken
for
the
favourable
affection
of
his
everlasting
Love
,
by
which
he
fore-knew
his
Elect
from
everlasting
,
and
separated
them
from
the
rest
,
and
loved
them
,
and
that
with
a
great
and
incredible
Love
.
For
this
word
of
seeing
and
knowing
in
the
phrase
and
propriety
of
the
Hebrew
tongue
,
doth
oftentimes
signifie
the
approbation
of
some
thing
,
and
a
ready
and
favorable
affection
and
good
liking
towards
it
.
Of
this
Paul
speaketh
properly
,
whenas
he
saith
,
Those
whom
he
knew
before
,
those
also
hath
he
predestinate
.
This
knowledge
of
the
eternall
Fore-knowledge
of
God
,
is
not
onely
very
profitable
for
vs
,
but
also
most
necessary
and
comfortable
,
that
we
may
know
,
that
nothing
can
be
hidde
from
,
or
escape
Gods
eyes
,
but
that
all
and
every
thing
,
even
the
greatest
with
the
least
,
and
the
least
with
the
greatest
,
as
well
internall
as
externall
,
lie
manifest
and
open
in
the
sight
of
God
.
These
things
ought
to
instruct
vs
in
the
feare
of
God
,
and
keepe
vs
in
the
same
,
that
wee
should
not
thinke
or
doe
any
thing
,
that
might
displease
him
,
or
be
contrary
to
his
good
liking
.
And
this
feare
of
God
,
being
gathered
from
his
fore-knowledge
,
ought
to
bee
vnto
vs
in
stead
of
a
Bridle
,
by
which
wee
should
be
bridled
and
withdrawne
from
all
evill
,
so
that
we
shuld
feare
nothing
more
,
then
to
offend
God
by
our
wickednesse
;
which
is
so
terrible
,
so
iust
and
so
severe
a
Revenger
of
evill
.
For
there
is
this
relation
betweene
his
anger
and
our
sinnes
,
that
sinne
can
no
sooner
be
committed
of
vs
,
but
we
binde
our selves
as
with
an
obligation
or
handwriting
,
given
vnto
God
,
vnto
condigne
punishment
for
the
same
.
Therefore
if
we
shall
be
bold
and
hasty
to
commit
sinne
,
God
also
himselfe
,
the
iust
Iudge
and
Avenger
of
all
wickednesse
,
is
ready
furnished
and
armed
with
his
great
and
dreaded
Power
to
punish
vs
:
so
that
it
is
as
possible
,
that
God
should
cease
to
be
God
,
as
that
he
should
leave
sinne
vnpunished
;
except
it
be
redressed
by
true
and
hearty
repentance
and
amendment
of
life
.
Agayne
,
the
dayly
remembrance
of
this
fore-knowledge
of
God
,
will
be
as
it
were
,
a
sharpe
goade
vnto
vs
,
that
being
awakened
by
it
,
we
may
beseech
Gods
Maiestie
with
our
fervent
prayers
,
that
he
would
vouchsafe
by
the
power
of
his
spirite
,
to
turne
our
hearts
and
willes
away
from
all
evill
,
and
incline
them
to
all
goodnesse
,
lest
we
follow
the
sway
and
course
of
our
corrupt
Nature
,
running
headlong
into
all
kinde
of
wickednesse
,
and
lest
that
the
abhominable
workes
and
wicked
deeds
that
we
have
committed
and
heaped
vp
together
,
doe
separate
vs
from
God
,
and
thrust
vs
downe
into
everlasting
paines
and
torments
.
This
Fore-knowledge
therefore
of
God
,
and
the
serious
meditation
thereof
,
ought
to
be
our
best
instructer
,
to
teach
vs
all
humblenesse
and
lowlinesse
of
spirite
,
especially
then
,
when
wee
fall
into
great
and
manifold
sinnes
,
which
make
vs
odious
and
abhominable
before
God
.
So
this
miserable
condition
of
ours
,
ought
to
excite
vs
dayly
with
severe
and
sharpe
discipline
,
on
the
one
side
to
a
true
mislike
and
hatred
of
ourselves
,
and
on
the
other
side
to
an
earnest
invocation
of
Gods
divine
power
,
that
for
his
great
mercy
sake
,
he
would
graciously
forgive
and
pardon
vs
all
our
sinnes
through
Christ
,
which
we
alwayes
have
and
doe
commit
against
him
,
and
that
hee
would
dayly
more
and
more
forme
and
fashion
vs
by
his
spirite
vnto
his
owne
Image
:
that
being
so
renewed
,
we
may
truely
acknowledge
,
and
from
our
hearts
detest
and
abandon
our
horrible
sinnes
,
and
every
vncleanenesse
:
that
so
at
length
wee
may
bee
ashamed
of
our selves
,
knowing
that
every
least
offence
is
such
an
vgly
spot
,
and
detestable
infection
in
the
sight
of
God
,
that
he
doth
so
much
abhorre
it
with
his
whole
Nature
and
Will
,
and
is
so
set
against
it
,
that
he
neyther
can
nor
will
abyde
or
suffer
the
least
remaynder
thereof
to
stay
amongst
his
Creatures
.
They
therefore
,
that
willingly
and
wittingly
transgresse
and
sinne
against
the
commandements
of
God
,
they
despise
and
dishonour
God
,
and
serve
the
Divell
as
their
Master
,
and
are
become
his
living
slaves
and
cursed
habitations
.
Looke
how
much
therefore
they
despise
God
,
and
fly
from
him
,
so
much
doe
they
love
Sathan
and
followe
him
;
and
how
much
likewise
they
dishonour
God
,
and
set
him
at
naught
by
their
vncleannesse
,
so
much
doe
they
honour
the
Divell
,
and
increase
his
kingdome
.
For
God
and
the
Divell
are
so
contrary
one
to
the
other
in
their
nature
and
will
,
that
there
is
a
greater
&
a
more
vehement
contrarietie
betweene
them
,
then
there
is
betweene
fire
and
water
,
or
then
can
be
shewen
betweene
any
other
naturall
disagreeing
contraries
.
So
that
whatsoever
is
attributed
to
the
one
,
must
needes
be
withdrawne
from
the
other
:
one
and
the
selfe
same
thing
doth
not
please
nor
agree
to
them
both
,
nor
one
and
the
selfe
same
thing
,
can
in
no
sort
bee
attributed
and
given
to
both
.
They
therefore
which
follow
the
one
,
must
needes
shunne
and
flie
from
the
other
,
and
they
which
shunne
and
flie
from
the
one
,
must
needes
follow
and
embrace
the
other
:
For
there
can
come
no
meane
betweene
two
things
so
extreamely
contrary
.
And
let
this
suffice
,
to
be
briefely
touched
and
spoken
by
the
way
,
concerning
the
first
Linke
of
Saint
Paules
Chayne
.
Of
Predestination
,
howe
it
is
distinguished
from
Foreknowledge
,
how
many
wayes
it
is
taken
,
of
how
many
Degrees
it
consisteth
,
what
it
is
:
and
how
it
is
distinguished
from
Fore-knowledge
.
CHAP.
5.
THe
second
Linke
of
Pauls
Chayne
is
Predestination
,
and
this
Predestination
is
put
vnder
Fore-knowledge
,
as
vnder
the
first
and
larger
Cause
.
For
Gods
Fore-knowledge
stretcheth
it selfe
vnto
the
whole
compasse
of
the
vniversall
World
,
and
to
all
the
parts
thereof
,
and
to
all
the
qualities
and
actions
of
the
parts
of
it
,
and
as
well
to
those
thinges
that
shall
be
made
,
as
vnto
those
things
that
are
made
;
and
beholdeth
and
comprehendeth
as
well
the
evill
workes
of
the
wicked
,
as
the
good
workes
of
God
.
But
Predestination
is
restrayned
and
bound
vnto
reasonable
Creatures
.
Who
seeth
not
therefore
,
that
Fore-knowledge
is
a
word
of
a
larger
signification
,
and
Predestination
a
word
of
a
stricter
signification
?
Yet
notwithstanding
the
Apostle
doth
restraine
this
generall
word
,
vnto
the
Salvation
of
the
Elect
,
in
this
present
place
:
and
therefore
rightly
affirmeth
,
that
whom
God
knew
before
,
that
is
,
whom
hee
determined
to
save
,
those
also
hath
hee
predestinate
,
that
they
might
bee
made
like
vnto
the
Image
of
his
Sonne
,
to
witte
,
first
in
the
Crosse
,
and
afterward
in
glory
.
For
Gods
chosen
Children
must
vnder-goe
and
suffer
many
reproches
and
slaunders
,
a
hard
Warre-fare
and
Conflictes
,
and
diverse
and
sundry
Persecutions
,
and
Oppressions
,
as
long
as
they
remayne
in
this
life
,
for
the
name
of
Christ
and
the
Profession
thereof
,
before
they
can
come
to
that
ioyfull
Tryumph
and
heavenly
Glorie
:
There
also
shall
they
be
like
vnto
Christ
,
as
they
have
beene
Partakers
of
his
Crosse
heere
in
this
life
.
But
before
wee
beginne
or
declare
the
Definition
of
Predestination
,
three
things
must
be
cleared
:
first
,
whether
there
bee
Predestination
or
no
;
secondly
,
in
howe
many
Degrees
this
worde
Predestination
is
contayned
and
expressed
:
and
lastly
,
howe
many
wayes
it
is
taken
.
First
therefore
,
wee
must
diligently
enquire
,
whether
there
be
Predestination
or
no
;
lest
this
Labour
and
Treatise
may
seeme
to
be
vndertaken
and
pursued
in
vayne
.
But
that
there
is
Predestination
,
it
appeareth
,
and
may
evidently
bee
prooved
,
first
,
by
diverse
and
pregnant
places
of
Scriptures
,
and
also
by
famous
Myracles
.
The
Scripture
certainely
in
many
places
prooveth
and
declareth
,
that
God
doth
alwayes
choose
some
certaine
Flocke
out
of
the
whole
companie
of
Mankinde
,
which
hee
loveth
,
adorneth
and
beautifieth
with
eternall
blessings
over
and
above
all
the
rest
.
For
the
proofe
of
this
,
many
manifest
places
of
Scripture
may
be
produced
and
cited
,
as
namely
these
:
Many
are
called
,
but
fewe
are
chosen
,
sayth
Christ
,
in
Saint
Matthewe
.
And
agayne
,
You
have
not
chosen
me
,
but
I
have
chosen
you
,
sayth
Christ
in
Saint
Iohn
.
And
agayne
,
And
other
Sheepe
I
have
,
which
are
not
of
this
Folde
,
them
also
must
I
bring
,
and
they
shall
heare
my
voyce
,
and
there
shall
be
one
Fold
and
one
Shepheard
saith
Christ
in
Saint
Iohn
:
Also
,
he
hath
chosen
vs
in
him
before
the
foundations
of
the
world
were
layd
,
that
wee
should
bee
holy
and
without
blame
before
him
through
love
,
Furthermore
,
there
are
almost
an
innumerable
company
of
sayings
,
and
sentences
all
about
in
the
holy
Scriptures
,
in
which
God
hath
promised
to
a
fewe
,
even
to
such
as
love
him
,
eternall
ioyes
,
such
as
neyther
eye
hath
seene
,
nor
eare
hath
heard
,
nor
hath
entred
into
the
heart
of
man
.
Hither
belong
all
those
Testimonies
of
Scripture
,
which
preach
and
teach
of
free
Remission
of
sinnes
,
of
Vocation
,
of
Iustification
and
of
Sanctification
.
They
therefore
which
doubt
whether
there
be
any
Predestination
and
Election
or
no
,
doe
call
in
question
the
whole
Scriptures
of
God
,
and
doe
defame
and
accuse
it
of
manifest
vntrueth
.
And
further
,
they
seeme
to
accuse
of
lightnesse
,
and
to
laugh
at
all
the
Promises
,
concerning
eternall
Life
,
and
the
Heavenly
Glory
which
is
to
bee
revealed
,
and
bestowed
;
as
though
they
were
olde
wives
fables
:
As
if
God
had
inserted
vayne
and
fruitlesse
wordes
in
his
holy
Scriptures
,
which
should
feede
man
with
vayne
hope
,
and
not
performe
and
make
good
the
Promises
indeede
.
And
to
conclude
,
they
which
waver
,
and
remayne
doubtfull
concerning
Election
,
doe
also
doubt
whether
there
bee
any
certayne
Iudgement
of
GOD
,
whereby
hee
knoweth
and
discerneth
,
as
by
a
true
and
infallible
marke
,
the
godly
from
the
wicked
,
and
those
that
shall
be
saved
,
from
those
that
shall
be
damned
;
and
by
making
a
doubt
of
that
,
they
make
a
doubt
whether
God
be
God
or
no
:
which
thinges
,
seeing
they
are
false
and
absurde
,
wee
must
conclude
as
a
most
certayne
and
knowne
Trueth
,
that
Election
is
a
thing
certayne
and
vndoubted
of
.
Over
and
besides
these
testimonies
of
Scripture
and
words
of
promise
,
there
are
divers
and
sundry
Myracles
of
the
conservation
of
the
Godly
,
found
in
many
places
of
the
Scripture
,
which
God
hath
wrought
since
the
beginning
of
the
world
,
whereby
it
is
clearely
and
vndoubtedly
confirmed
,
that
there
are
some
chosen
of
God
from
among
the
rest
,
and
beloved
of
him
more
then
others
.
Hither
belongeth
the
saving
of
Noah
in
the
Flood
;
To
predestinate
therefore
is
,
to
purpose
and
determine
something
with
ones
selfe
,
that
it
should
have
a
being
,
before
such
time
that
it
be
,
or
doe
any
thing
:
and
withall
,
it
is
the
setting
apart
,
and
ordeining
of
that
thing
vnto
some
certayne
ende
.
This
belongeth
not
peculiarly
onely
to
God
himselfe
,
but
also
ought
to
have
relation
vnto
every
wise
and
prudent
man
,
which
before
hee
take
in
hand
to
bring
to
passe
any
thing
,
is
wont
seriously
and
advisedly
to
have
some
consultation
,
concerning
the
end
for
which
he
will
bring
that
thing
to
passe
.
But
when
this
is
attributed
vnto
God
,
it
is
also
very
large
,
and
is
extended
generally
vnto
all
creatures
,
which
God
from
everlasting
by
his
certaine
decree
hath
ordeined
and
disposed
to
this
or
that
vse
and
ende
before
they
were
created
.
But
here
,
when
we
speake
of
Mankinde
,
and
their
ende
;
this
word
of
Predestination
is
to
be
referred
vnto
that
deepe
and
hidden
Counsell
of
God
,
by
which
hee
hath
from
everlasting
firmely
decreed
and
appointed
,
what
hee
would
have
done
with
every
particular
man
.
Further
,
that
the
nature
of
Predestination
might
the
more
rightly
be
vnderstood
,
it
must
be
explaned
by
certayne
degrees
.
The
first
degree
therefore
of
Predestination
is
;
That
God
from
euerlasting
,
before
the
foundations
of
the
world
were
layd
,
decreed
to
create
Mankinde
in
true
holinesse
and
righteousnesse
according
to
his
owne
Image
.
And
that
this
is
so
,
the
Scripture
witnesseth
in
many
places
,
and
the
event
it selfe
confirmed
it
by
experience
of
the
deed
done
.
The
second
degree
of
Predestination
is
,
whereby
God
in
his
most
iust
and
most
wise
iudgement
determined
to
permit
and
suffer
that
Mankinde
should
be
tempted
of
the
divell
,
and
should
fall
into
sinne
and
eternall
destruction
.
Here
is
inserted
a
certayne
Digression
of
the
Fall
of
our
first
Parents
,
which
,
although
they
consented
vnto
the
Serpents
perswasion
by
their
owne
proper
and
voluntary
Will
,
and
so
fell
from
God
,
yet
this
their
falling
away
,
was
not
altogether
without
Gods
eternall
purpose
.
CHAP.
6.
AS
God
from
everlasting
did
fore-see
and
ordayne
all
other
things
,
so
among
these
,
this
Fall
of
Mankinde
,
in
the
person
of
our
first
Parents
,
and
all
other
evilles
which
followed
and
flowed
from
thence
.
So
that
hee
was
willing
to
suffer
,
and
not
to
hinder
this
Fall
,
that
it
might
be
done
by
others
,
and
not
by
himselfe
:
otherwise
,
it
had
beene
even
as
easie
for
him
to
have
kept
our
first
Parents
from
falling
,
as
it
was
to
create
them
.
For
looke
how
easie
it
is
for
him
to
doe
that
which
he
willeth
,
so
easie
likewise
is
it
for
him
to
hinder
that
which
he
willeth
not
,
as
Saint
Augustine
sayth
.
But
God
not
vnwillingly
,
but
willingly
permitted
them
to
fall
;
otherwise
,
if
any
thing
,
though
never
so
little
,
could
be
brought
to
passe
,
God
not
being
willing
thereunto
,
then
God
should
not
be
God
:
Our
first
Parents
therefore
in
regard
of
themselves
,
did
that
which
God
would
not
have
them
;
but
in
respect
of
the
omnipotencie
of
God
,
they
could
by
no
meanes
doe
it
.
Wherefore
it
is
not
to
be
doubted
,
but
that
God
doth
righteously
,
in
suffring
those
things
which
are
done
wickedly
,
This
therefore
must
firmely
be
resolved
vpon
,
that
al
those
things
which
are
brought
to
passe
,
either
by
God
,
he
himselfe
effecting
them
,
or
which
are
done
by
other
by
his
permission
,
are
not
exempt
from
his
providence
,
but
are
brought
to
passe
by
his
iust
iudgement
.
And
God
,
seeing
he
is
the
onely
and
soveraigne
goodnes
,
could
not
but
make
man
good
at
the
first
,
and
like
vnto
himselfe
.
For
every
piece
of
worke
vsually
is
like
and
correspondent
to
the
workeman
,
because
that
every
cause
bringeth
forth
an
effect
like
it selfe
:
So
that
it
is
often
seene
,
that
a
good
cause
generally
and
naturally
bringeth
forth
a
good
effect
,
and
an
evill
cause
likewise
an
evill
and
corrupt
effect
.
But
when
God
by
his
eternall
and
vnchangeable
decree
had
appointed
mankind
for
the
manifestation
,
partly
of
his
mercy
,
and
partly
of
his
iustice
,
it
was
therefore
necessary
,
that
man
should
be
created
such
a
one
by
God
as
should
be
meete
and
fit
to
attayne
vnto
those
ends
for
which
he
was
created
.
Therefore
although
man
were
created
by
God
,
good
,
and
without
sinne
,
yet
notwithstanding
he
was
created
good
and
without
sinne
in
such
sort
,
that
of
good
he
might
become
evill
,
otherwise
God
could
have
neither
manifested
nor
exercised
his
iustice
nor
mercy
in
him
,
and
those
ends
which
were
fore-knowne
and
appoynted
of
God
from
everlasting
,
had
fallen
to
the
ground
,
and
had
not
come
to
their
proper
effect
and
purpose
,
Man
therefore
was
to
be
created
of
God
,
not
necessarily
good
,
but
changeably
:
so
that
in
respect
of
the
things
that
happened
in
his
way
,
he
might
be
changed
and
become
otherwise
.
But
if
he
had
bene
created
necessarily
and
vnchangeably
good
,
he
had
been
rather
a
God
then
a
creature
.
For
vnchangeablenesse
in
it selfe
is
the
propriety
of
God
alone
,
and
cannot
be
found
in
any
creature
,
which
alone
is
or
may
be
changed
.
But
God
only
is
one
and
the
same
,
alwayes
constant
,
ever
like
himselfe
,
and
is
never
changed
.
And
howsoever
the
holy
Angels
are
already
,
and
holy
men
shall
be
in
the
world
to
come
placed
in
such
degree
of
goodnes
,
as
that
they
may
by
no
meanes
fall
from
it
into
the
contrary
:
yet
in
both
these
this
vnchangeablenes
is
not
a
naturall
propriety
,
but
is
and
shall
be
the
free
gift
and
benefite
of
God
.
Moreover
,
God
was
not
the
proper
author
of
this
change
in
man
from
God
to
evill
.
For
he
created
man
such
an
one
,
that
if
he
would
himselfe
,
he
might
have
remayned
without
sinne
.
For
as
his
will
was
made
free
by
God
,
so
he
also
of
his
owne
accord
,
without
any
outward
constraint
or
compulsion
,
chose
the
evill
that
was
forbidden
by
God
,
and
by
choosing
that
,
did
contrary
to
the
will
of
God
,
and
so
sinned
.
But
if
God
should
have
made
that
change
in
man
from
good
to
evill
,
certainely
he
should
have
been
no
lesse
accounted
the
cause
of
the
evill
,
then
if
he
had
created
it
from
the
beginning
.
For
if
he
had
eyther
constreyned
man
to
do
evill
by
some
forced
and
violent
motion
,
or
by
any
other
meanes
inclined
his
will
to
this
evill
,
certaynely
God
himselfe
had
sinned
together
with
man
,
yea
had
sinned
much
more
then
man
.
For
there
remayneth
more
evill
in
the
cause
that
doth
compell
,
then
in
the
cause
that
is
compelled
.
But
in
as
much
as
man
of
his
owne
accord
leaned
vnto
the
perswasion
of
the
Devill
,
and
withall
,
of
his
owne
free
will
,
without
any
outward
compulsion
desired
the
evill
that
was
forbidden
by
God
,
and
so
fell
from
God
:
this
change
therefore
from
good
to
evill
did
arise
from
Sathans
perswasion
,
and
from
mans
will
freely
choosing
and
committing
the
evill
.
Therefore
Adams
free
will
and
the
Devils
motion
,
are
the
true
causes
of
mans
misery
.
So
that
although
our
first
Parents
were
created
by
God
according
to
his
owne
image
in
holines
and
righteousnes
,
both
in
body
and
minde
,
and
had
free
will
given
vnto
them
:
yet
this
their
free
will
was
not
sufficient
of
it selfe
to
retayne
Gods
image
and
originall
righteousnes
,
because
they
were
overcome
by
temptation
and
sinned
.
But
if
the
participation
and
ayde
of
the
divine
grace
had
vpheld
them
,
they
had
not
fallen
,
but
had
remayned
innocent
,
as
at
the
first
they
were
created
.
Therefore
although
man
was
deceived
by
the
temptation
and
subtilty
of
Sathan
,
and
brought
into
sinne
:
yet
notwithstanding
because
that
of
his
owne
free
will
he
did
assent
and
agree
vnto
the
perswasion
of
the
Devill
,
therefore
he
himselfe
was
the
first
and
chiefest
cause
of
his
owne
ruine
and
decay
:
for
Sathan
may
perswade
a
man
to
evill
,
but
he
cannot
by
force
draw
or
compell
any
man
to
evill
.
Therefore
this
willing
revolting
from
good
to
evill
,
is
the
cause
of
originall
corruption
,
which
first
began
to
be
in
the
first
mans
will
,
and
afterward
that
infection
and
corruption
by
the
iust
iudgement
of
God
descended
and
was
derived
vnto
all
and
every
of
his
posterity
,
which
hath
made
them
altogether
and
every
one
apart
by
himselfe
subiect
to
Gods
iust
iudgement
,
and
guilty
of
eternall
damnation
,
and
that
so
,
that
God
the
continuall
enemy
and
revenger
of
all
evill
,
may
iustly
suffer
all
and
every
of
them
to
be
destroyed
and
to
perish
in
that
corruption
,
without
doing
iniury
to
any
of
them
,
because
he
is
indebted
to
none
of
them
.
So
that
the
first
man
was
so
created
of
God
,
and
so
left
vnto
the
free
choyse
of
his
owne
will
,
that
he
might
remayne
in
his
innocency
,
or
fall
from
it
if
he
would
himselfe
.
Although
therefore
,
that
to
fall
,
and
not
to
fall
were
vnto
man
indifferent
and
contingent
,
and
eyther
of
them
as
well
one
as
the
other
might
have
happened
and
fallen
out
:
yet
of
these
things
(
which
were
otherwise
meere
matters
of
contingency
)
that
only
fell
out
,
which
God
from
everlasting
had
foreseene
and
decreed
that
it
should
happen
.
So
that
those
things
which
in
respect
of
man
are
doubtfull
,
and
of
their
owne
nature
apt
to
fall
out
on
either
side
,
which
may
happen
or
not
happen
,
or
which
may
come
to
passe
otherwise
then
man
had
purposed
;
these
very
same
things
,
I
say
,
in
respect
of
God
,
are
certayne
and
determined
,
so
that
they
cannot
fall
out
otherwise
,
then
God
from
everlasting
hath
fore-ordained
.
Hereby
it
is
manifest
,
that
in
things
that
pertayne
vnto
man
,
if
a
man
respect
the
counsell
and
end
of
man
,
they
are
as
it
were
matters
of
chaunce
:
But
if
a
man
consider
Gods
decree
,
and
the
end
appoynted
of
him
,
there
are
no
matters
of
chance
at
all
in
inferior
things
,
nor
in
any
thing
els
whatsoever
.
For
the
creatures
,
which
are
said
to
be
second
causes
,
by
reason
of
the
want
of
wisedome
,
do
not
foresee
and
know
the
future
events
of
things
:
and
if
peradventure
they
do
foresee
any
,
yet
they
have
them
not
in
their
power
,
nor
are
indued
with
any
such
ability
as
to
accomplish
them
,
and
bring
them
to
their
wished
and
appoynted
end
:
wherefore
many
things
oftentimes
fall
out
and
happen
contrary
to
their
intent
and
meaning
,
and
even
their
setled
counsels
are
many
times
broken
off
,
and
hindred
,
that
they
cannot
come
to
their
purposed
and
determined
end
;
so
the
effect
and
end
doth
not
alwayes
answere
the
purpose
and
intent
of
the
doer
,
because
one
thing
is
intended
,
and
an
other
thing
happeneth
.
But
God
doth
now
see
the
future
events
of
things
,
and
beholdeth
them
as
if
they
were
present
,
and
by
his
almighty
power
,
can
direct
and
bring
them
to
their
foreappoynted
end
and
scope
,
against
all
lets
and
hinderances
whatsoever
.
The
event
therefore
and
end
is
alwayes
answerable
to
his
eternall
intent
and
purpose
,
so
that
that
commeth
to
passe
in
time
,
which
he
purposed
to
himselfe
before
time
.
The
will
of
God
,
is
the
precise
and
absolute
necessity
of
things
,
as
Augustine
elsewhere
speaketh
.
Moreover
,
although
the
first
man
could
not
of
himselfe
change
his
will
that
was
created
good
,
into
evill
,
without
the
motion
of
God
comming
in
and
concurring
with
it
(
for
in
God
all
things
are
moved
,
and
without
him
there
is
no
motion
)
yet
the
fault
and
crime
that
was
committed
by
the
first
man
,
can
not
,
nor
ought
not
to
be
ascribed
vnto
God
,
for
that
remayneth
onely
in
the
will
of
man
.
That
this
may
be
vnderstood
more
plainely
and
distinctly
of
every
man
,
there
are
two
things
to
be
considered
in
sinne
,
to
wit
,
the
action
,
and
the
evill
that
is
annexed
and
knit
vnto
the
action
.
For
the
action
it selfe
,
as
far
forth
as
it
is
an
act
and
worke
,
is
good
,
and
God
doth
begin
and
finish
it
:
but
as
farre
forth
as
it
is
wicked
,
and
hath
evill
annexed
vnto
it
,
it
proceedeth
and
floweth
from
the
corrupt
nature
of
man
.
Moreover
,
although
God
may
produce
and
performe
some
worke
in
the
evill
actions
of
men
;
yet
God
doth
nothing
but
that
which
is
good
:
for
in
him
there
is
no
evill
,
therefore
also
out
of
him
can
proceede
no
worke
but
good
.
Seeing
therefore
that
he
is
wholy
good
,
likewise
must
all
his
works
be
good
also
.
For
the
effects
are
wont
to
imitate
and
resemble
their
causes
,
so
that
they
are
such
as
their
causes
have
been
before
them
.
So
that
whomesoever
God
stirreth
vp
and
moveth
,
he
doth
it
well
and
right
wisely
,
although
the
creature
so
moved
by
him
may
sinne
,
and
so
fall
from
him
.
But
man
sinned
against
the
expresse
commaundement
of
God
,
in
that
he
freely
chose
the
evill
;
therefore
the
sinne
that
was
committed
by
him
,
is
to
be
ascribed
properly
to
his
owne
will
,
and
to
be
iudged
as
proceeding
from
it
.
Therefore
although
the
fall
of
the
first
man
did
proceede
of
his
owne
free
and
voluntary
will
,
yet
could
it
by
no
meanes
be
done
without
Gods
eternall
decree
,
because
that
onely
falleth
out
which
God
from
everlasting
did
purpose
and
foresee
.
But
sinne
it selfe
,
as
it
is
a
thing
contrary
vnto
God
,
did
spring
from
the
will
of
man
,
approoving
and
committing
it
,
Gods
heavenly
will
suffering
and
permitting
it
.
Therefore
it
may
be
gathered
by
the
fall
of
man
,
that
the
first
man
was
pliant
,
and
easy
to
be
inclined
on
eyther
side
.
For
such
a
will
was
given
him
,
that
if
he
would
he
might
have
stoode
still
,
and
remayned
innocent
,
but
he
had
no
promise
nor
constancie
given
him
to
continue
so
,
and
therefore
did
he
fall
so
easily
,
and
tooke
the
fruite
that
was
forbidden
by
GOD
,
and
did
eate
it
:
Wherefore
this
change
and
fall
from
good
to
bad
,
was
by
all
meanes
necessary
for
the
accomplishment
of
Gods
eternall
counsell
.
For
by
it
on
the
one
side
there
was
as
it
were
an
open
dore
,
and
a
most
fit
occasion
offered
,
for
God
to
shew
his
mercy
by
,
and
on
the
other
side
,
an
open
gappe
,
and
a
most
iust
cause
given
him
to
exercise
his
iustice
.
For
as
the
elect
could
not
have
been
saved
by
mercy
,
except
they
had
first
sinned
,
and
thereby
deserved
Gods
most
iust
wrath
and
eternall
damnation
;
so
likewise
the
reprobate
could
not
have
beene
condemned
by
his
iustice
,
except
they
had
beene
first
subiect
vnto
iust
condemnation
,
by
reason
of
their
sinne
and
falling
from
God
.
So
God
on
the
one
side
did
erect
his
everlasting
iudgement
seate
,
and
on
the
other
side
opened
and
layde
forth
the
infinite
treasures
of
hys
mercy
.
God
therefore
,
that
he
might
shew
forth
his
power
and
his
wisedome
,
together
with
his
vnspeakeable
goodnes
,
thought
it
better
of
evill
things
to
produce
good
things
,
then
to
suffer
no
evill
things
at
all
,
By
all
this
it
is
manifest
,
that
God
is
such
a
worker
,
that
he
is
able
to
fulfill
and
performe
his
good
will
even
by
the
wicked
and
vngodly
wills
of
men
,
not
that
the
wicked
have
any
purpose
to
be
obedient
vnto
Gods
will
,
but
because
by
the
secret
working
of
God
,
and
his
direction
,
they
are
drawne
vnto
it
,
themselves
not
knowing
of
it
.
For
God
by
his
hidden
power
,
as
with
an
invisible
cord
,
doth
draw
the
wicked
,
although
they
know
it
not
,
to
the
performance
of
those
ends
which
themselves
never
aymed
at
.
So
the
vngodly
are
directed
to
an
end
which
themselves
know
not
of
,
by
the
secret
power
of
God
,
without
any
purpose
or
indeavour
of
theirs
,
like
as
arrows
flye
without
any
feeling
vnto
the
marke
to
which
the
Archer
directeth
them
.
Heere
behold
and
admire
Gods
provident
bounty
and
favour
,
which
disdaineth
not
for
our
sake
to
direct
the
wandring
steps
and
indeavours
of
the
wicked
vnto
an
wholesome
end
,
to
turne
the
greatest
hurt
into
the
chiefest
health
,
and
a
desperate
evill
into
good
.
In
as
much
therefore
as
the
wicked
sinne
and
do
wickedly
,
it
is
their
owne
worke
;
but
in
as
much
as
they
bring
to
passe
this
or
that
by
their
sinning
,
that
is
by
the
power
of
God
,
sayth
Saint
Augustine
.
So
also
at
this
day
God
suffereth
many
sinnes
to
bee
committed
of
wicked
men
throughout
sundry
Nations
,
and
in
the
greatest
kingdomes
where
he
doth
not
vouchsafe
them
his
word
,
nor
reforme
them
by
his
spirite
,
and
doth
not
enlighten
their
mindes
with
the
knowledge
of
himselfe
,
nor
governe
and
incline
their
willes
and
affections
so
,
that
they
may
propose
to
themselves
this
principall
end
,
as
their
onely
marke
,
namely
to
endevour
to
execute
Gods
knowne
will
earnestly
and
continually
,
and
to
frame
and
fashion
themselves
,
their
life
,
and
their
manners
vnto
it
,
as
vnto
a
continuall
rule
to
walke
by
,
and
to
honor
God
by
their
obedience
,
in
eschewing
of
evill
and
dooing
of
good
:
these
things
except
God
worke
in
them
by
his
word
and
spirite
whatsoever
they
intend
or
doe
,
howsoever
before
men
it
may
seeme
good
and
iust
,
yet
all
that
in
the
sight
of
GOD
,
is
nothing
else
but
vglie
and
execrable
sinne
.
For
God
doth
not
at
all
regard
nor
respect
the
outward
workes
except
the
integrity
of
the
heart
go
with
them
and
appeare
in
them
,
therefore
where
that
wanteth
,
there
sinnes
are
accounted
for
no
sinnes
,
and
vertue
with
vices
,
and
one
thing
with
an
other
are
confounded
,
and
so
there
will
be
but
little
difference
betweene
honesty
and
dishonesty
.
Heere
the
author
returneth
to
his
purpose
,
and
ioyneth
the
third
degree
of
praedestination
,
then
the
causes
of
praedestination
are
vnfoulded
,
next
the
definition
of
it
is
given
,
and
lastly
,
praedestination
is
distinguished
from
providence
.
CHAP.
7.
THese
things
it
seemed
good
to
touch
by
the
way
,
and
lightly
to
handle
concerning
permission
,
which
is
the
second
degree
of
predestination
,
now
we
must
come
vnto
the
third
degree
of
predestination
.
Thirdly
to
predestinate
heere
,
is
nothing
els
,
then
to
purpose
to
choose
some
,
and
to
adopt
them
for
sonnes
in
Christ
,
out
of
the
vniversall
company
of
wicked
men
.
For
God
by
his
mercifull
foresight
did
ordayne
and
appoynt
,
from
amongst
sinfull
men
,
and
such
as
were
past
cure
,
in
respect
of
themselves
,
to
receive
some
vnto
mercy
without
any
merit
of
theirs
,
to
redeeme
them
through
Christ
,
and
by
him
also
to
bring
them
vnto
eternall
life
.
But
heere
more
properly
and
peculiarly
is
meant
,
the
other
acceptation
of
this
word
election
,
as
in
the
definition
heereof
a
little
before
we
have
declared
.
This
word
election
is
taken
diversely
in
the
scripture
,
so
that
sometimes
it
hath
reference
vnto
some
office
or
duty
,
and
sometimes
to
life
eternall
.
After
the
former
manner
Saul
and
Iudas
were
elected
,
the
one
of
which
was
chosen
to
a
Kingdome
,
and
the
other
to
an
Apostleship
,
neyther
of
them
to
eternall
life
.
But
seeing
that
no
definition
can
rightly
be
made
or
vnderstoode
,
vnlesse
the
causes
of
which
it
is
compounded
and
made
be
well
perceived
and
knowne
,
therefore
I
thinke
I
shall
not
do
amisse
,
if
first
I
lay
open
the
causes
of
predestination
before
I
set
downe
the
definition
of
it
.
As
for
the
efficient
and
first
moving
cause
of
predestination
,
there
can
no
other
be
set
downe
and
appoynted
,
but
onely
the
eternall
and
onely
purpose
and
good
pleasure
of
God
.
For
God
onely
is
hee
,
which
by
his
most
wise
counsell
and
iudgement
doth
discerne
betweene
men
and
men
,
and
hath
decreed
from
everlasting
what
shall
become
of
every
man
.
God
hath
lively
expressed
and
declared
this
in
his
word
manifestly
and
playnely
:
for
men
considered
in
themselves
and
by
themselves
,
are
all
alike
corrupted
,
so
that
some
are
no
whit
better
then
other
some
.
Therefore
in
the
iudgement
of
man
,
some
cannot
be
preferd
before
others
,
because
there
is
one
and
the
selfesame
condicion
of
all
.
But
God
the
highest
iudge
of
all
,
hath
elected
some
men
to
eternall
life
in
Christ
,
and
hath
in
his
iust
iudgement
appoynted
others
to
everlasting
destruction
;
and
whome
he
hath
chosen
vnto
salvation
,
those
hath
he
chosen
by
his
owne
meere
mercy
and
vndeserved
grace
,
hee
regarded
nothing
that
is
without
himselfe
,
but
whome
he
hath
elected
,
he
did
onely
for
himselfe
and
in
himselfe
,
and
not
for
any
other
cause
.
Moreover
,
he
could
finde
nothing
in
those
whome
he
hath
chosen
that
might
be
worthy
of
election
,
because
they
were
all
defiled
,
and
strangers
from
God
;
also
he
could
foresee
no
good
thing
in
them
,
as
proceeding
from
them
,
for
which
they
should
be
chosen
.
If
he
foresaw
any
good
thing
in
them
,
himselfe
wrought
it
wholy
and
altogether
in
them
.
For
there
can
be
found
no
good
thing
in
them
nor
elsewhere
,
of
which
God
is
not
the
sole
author
,
and
onely
effector
.
Therefore
what
good
thing
so
ever
is
,
and
abideth
in
them
,
that
God
himselfe
wholy
beginneth
and
finisheth
in
them
.
And
he
beginneth
and
finisheth
nothing
in
them
,
but
he
decreed
from
everlasting
,
that
he
would
begin
it
and
finish
it
in
them
.
For
if
in
time
,
he
should
worke
any
thing
in
them
how
little
soever
,
which
he
decreed
not
before
time
,
then
should
there
be
found
manifest
change
in
God
,
which
should
do
some
thing
by
a
new
will
,
and
not
by
his
eternall
will
.
Those
things
which
the
Papists
pratle
of
here
concerning
workes
foreseene
,
whose
cause
and
beginning
should
be
man
,
are
vayne
and
frivolous
fictions
,
which
after
in
their
places
shall
more
largely
be
confuted
and
reiected
:
seeing
the
efficient
and
first
moving
cause
of
election
is
onely
and
alone
Gods
mercy
and
goodnesse
,
hee
by
his
bountifull
,
and
more
then
fatherly
good
will
,
hath
from
everlasting
made
and
finished
the
whole
decree
of
Election
;
Moreover
,
no
other
cause
of
reprobation
can
be
alleaged
or
produced
out
of
the
scriptures
,
but
the
iust
and
vnchangeable
will
of
God
,
for
as
much
as
he
in
that
his
eternall
and
secret
counsell
,
hath
of
himselfe
and
by
himselfe
adiudged
some
men
vnto
eternall
death
&
destruction
,
and
that
before
they
were
and
had
done
any
evill
.
For
sinne
can
in
no
wise
be
the
cause
of
reprobation
.
For
all
have
sinned
,
and
are
alike
polluted
,
And
now
,
seeing
that
it
is
proved
by
evident
testimonies
of
the
scripture
,
that
there
is
praedestination
;
and
that
the
doubtfulnes
of
the
word
,
and
divers
signification
thereof
is
playnely
discussed
,
and
that
the
causes
thereof
are
produced
and
layd
open
;
it
remayneth
,
that
wee
should
playnely
define
what
this
praedestination
is
,
which
except
it
be
done
,
those
things
which
follow
to
be
handled
,
cannot
be
conceaved
and
vnderstood
.
Praedestination
therefore
is
the
eternall
,
free
,
iust
,
and
vnchangeable
purpose
of
God
,
by
which
of
his
mercy
he
hath
determined
to
adopt
some
men
for
sonnes
through
Christ
,
and
hath
appoynted
them
to
eternall
life
and
glory
,
and
hath
not
vouchsafed
othersome
that
grace
and
favour
,
but
hath
reiected
them
by
his
iust
iudgement
,
and
appoynted
them
to
eternall
death
.
This
definition
many
places
of
the
scripture
do
deliver
and
prove
,
This
praedestination
is
distinguished
from
providence
,
as
a
speciall
thing
from
a
generall
,
or
as
a
part
from
the
whole
,
seeing
that
predestination
is
not
so
common
nor
so
large
as
providence
.
For
predestination
hath
his
operation
and
working
,
eyther
in
the
saving
or
condemning
of
men
:
although
the
created
spirits
,
namely
the
Angels
,
may
not
vnfitly
be
referred
herevnto
.
But
providence
reacheth
further
,
spreading
and
extending
it selfe
vnto
all
the
workes
of
God
.
So
that
praedestination
is
as
well
the
iust
councell
of
God
,
in
forsaking
the
reprobate
,
and
casting
him
off
into
eternall
punishment
,
as
the
voluntary
purpose
of
God
in
the
salvation
of
the
elect
,
to
be
begun
in
this
life
,
and
finished
in
the
life
to
come
.
Also
providence
is
the
eternall
counsell
of
God
,
and
such
an
order
and
ratified
governement
in
things
that
are
created
,
according
to
which
all
things
are
directed
and
do
fall
out
to
the
glory
of
God
,
and
for
the
profit
and
salvation
of
the
elect
.
To
this
his
governement
even
the
temptations
and
sleights
of
Sathan
are
held
in
subiection
,
which
are
so
guided
by
the
most
wise
God
,
that
they
still
turne
to
the
good
of
his
Saints
,
although
his
devises
are
hurtfull
in
themselves
,
yet
God
knoweth
how
to
prevent
them
,
and
to
turne
them
to
a
contrary
event
.
Therefore
although
the
endevours
of
Sathan
are
in
their
owne
nature
most
pernitious
,
yet
by
Gods
direction
they
become
wholesome
vnto
his
children
.
For
God
is
such
a
workemaister
,
as
is
able
to
alter
and
withdraw
the
effect
from
the
cause
,
so
as
the
effect
by
an
accident
becommeth
good
and
helpfull
,
whose
cause
was
most
ill
and
hurtfull
.
This
providence
of
God
,
although
it
reach
vnto
the
creation
of
all
things
,
and
to
the
ordering
and
governement
of
them
:
yet
it
chiefely
intendeth
the
counsels
and
actions
of
reasonable
creatures
,
and
is
so
intentive
about
them
,
that
although
they
be
very
much
confused
and
out
of
order
,
yet
it
doth
most
wisely
turne
and
bring
them
to
those
ends
,
which
from
everlasting
were
foreordayned
and
appoynted
for
them
.
So
that
all
those
things
which
God
from
everlasting
by
his
vnsearchable
wisedome
,
did
foresee
and
know
before
they
were
,
those
things
by
his
wonderfull
and
mervailous
providence
in
the
instant
and
moment
of
time
appointed
he
doth
create
,
ordereth
them
being
created
,
maintaineth
them
being
ordered
,
governeth
them
being
mayntayned
,
and
in
governing
them
he
doth
so
draw
forth
the
course
and
line
of
his
providence
in
this
world
,
that
nothing
can
happen
or
be
done
in
it
,
then
that
which
God
from
all
eternity
did
fore-ordayne
and
appoynt
.
All
things
do
so
depend
and
hang
vpon
this
providence
and
power
of
God
,
that
without
it
,
not
one
action
can
be
done
,
nor
one
motion
be
produced
in
any
creature
.
For
God
is
he
,
by
whose
power
and
working
is
brought
to
passe
all
in
all
;
and
that
so
,
as
without
this
power
and
working
of
God
,
neyther
the
godly
can
do
that
which
is
good
,
nor
the
wicked
commit
that
which
is
evill
.
This
providence
of
God
is
so
ioyned
and
combined
with
his
foreknowledge
,
that
the
one
of
them
seemeth
as
it
were
to
shake
hands
with
the
other
.
For
what
things
soever
God
by
this
his
vnsearchable
foreknowledge
,
did
from
all
ages
,
and
from
everlasting
determine
to
doe
,
those
things
being
created
in
time
,
he
doth
by
his
infinite
providence
bring
vnto
those
appoynted
ends
,
even
as
he
had
decreed
from
everlasting
.
What
and
how
many
are
the
kindes
of
praedestination
,
and
by
what
proprieties
election
which
is
one
of
the
kindes
of
praedestination
is
described
,
which
that
they
might
more
largely
be
explaned
,
they
are
devided
into
certayne
severall
Chapters
,
even
as
they
seeme
to
have
most
affinity
amongst
themselves
.
CHAP.
8.
SEeing
then
that
praedestination
hath
two
kindes
or
parts
,
which
in
their
effect
and
ends
do
much
differ
the
one
from
the
other
,
to
which
by
reason
of
their
divers
obiects
,
and
contrary
ends
,
one
and
the
selfe
same
thing
can
not
be
attributed
nor
given
vnto
them
,
it
is
behoovefull
therefore
,
and
necessitie
doth
require
it
also
,
that
for
the
more
clearenesse
and
perspicuity
sake
,
every
of
them
should
be
handled
severally
.
The
order
of
teaching
therefore
requireth
,
that
in
the
first
place
we
should
speake
of
the
Election
and
Salvation
of
the
Godly
;
and
next
,
of
the
reiection
and
destruction
of
the
wicked
.
Election
is
the
eternall
,
free
,
and
vnchangeable
purpose
and
good
pleasure
of
Gods
Will
,
whereby
God
hath
decreed
with
himselfe
,
to
convert
vnto
Christ
,
some
separated
,
from
out
of
the
whole
company
of
Man-kind
,
and
in
him
to
save
them
,
and
through
him
to
give
them
everlasting
Life
.
This
Definition
,
as
well
for
the
matter
of
it
,
as
the
maner
and
ende
,
we
finde
expressely
set
downe
in
Saint
Paul
to
the
Ephesians
,
where
the
Apostle
sayth
:
He
hath
chosen
vs
in
him
,
(
namely
in
Christ
)
before
the
foundations
of
the
worlde
,
that
we
should
bee
holy
and
without
blame
before
him
through
love
,
who
hath
predestinated
vs
into
the
adoption
of
children
by
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
Will.
Whereas
hee
sayth
In
him
(
that
is
in
Christ
)
he
hath
chosen
vs
before
the
foundations
of
the
world
:
he
expressely
pointeth
at
this
eternall
Counsell
;
for
as
much
as
God
from
all
eternitie
hath
by
his
determinate
Counsell
fore-ordayned
some
men
vnto
Life
eternall
.
Whereas
hee
sayth
,
In
Christ
,
hee
sheweth
the
meanes
,
whereby
,
of
vnworthy
,
he
made
vs
worthy
,
to
wit
,
that
Salvation
wholy
is
gotten
,
and
bestowed
vpon
vs
,
through
Christ
;
for
he
made
satisfaction
for
our
sinnes
,
by
the
sacrifice
of
his
Death
,
and
by
the
power
of
his
Spirite
turneth
vnto
himselfe
,
vs
that
were
gone
astray
,
and
draweth
vs
vnto
him
,
and
grafteth
vs
into
himselfe
by
a
true
faith
,
being
grafted
into
him
,
doth
mercifully
and
mightily
preserve
vs
in
this
life
,
and
doth
dayly
renew
and
fashion
vs
more
and
more
,
according
to
the
Image
of
God
,
vntill
at
length
,
wee
having
put
off
this
flesh
,
and
layde
aside
all
other
infirmities
,
hee
may
bring
vs
into
eternall
Life
.
Therefore
although
God
hath
separated
and
chosen
into
the
fellowship
of
Salvation
,
men
,
which
in
themselves
were
wholly
defiled
,
and
most
vnworthy
,
from
among
others
,
to
whom
in
respect
of
themselves
,
they
were
every
way
alike
;
yet
by
electing
them
in
Christ
,
of
most
vnworthy
,
hee
hath
made
them
most
worthy
,
through
his
worthinesse
.
Whomsoever
therefore
God
hath
loved
from
everlasting
,
those
he
determined
to
make
deare
vnto
himselfe
in
Christ
their
Redeemer
and
Saviour
.
As
often
therefore
,
as
in
the
Scripture
there
is
mention
made
of
the
eternall
love
and
election
of
God
,
so
often
(
as
concerning
the
causes
of
the
execution
of
both
)
there
is
vnderstood
and
presupposed
Christ
the
Mediator
,
as
the
onely
ground
and
sure
foundation
of
them
both
.
But
that
this
Definition
of
Election
may
the
more
easily
be
conceyved
,
and
more
playnely
be
vnderstood
of
every
one
,
the
Proprieties
thereof
must
orderly
be
set
downe
and
layd
open
.
As
for
the
Proprieties
of
Election
,
although
all
of
them
are
not
contayned
in
this
short
abridgement
of
the
Definition
(
because
vsually
the
Definitions
of
things
are
made
of
more
generall
words
,
which
vnder
them
contayne
the
more
particular
)
yet
all
of
them
are
eyther
contayned
as
vnderstood
vnder
these
,
or
doe
necessarily
follow
them
in
the
order
of
attayning
of
Salvation
,
and
do
depend
of
them
,
like
as
the
Linkes
of
any
Chayne
are
combined
one
within
an
other
.
Here
is
a
most
strong
Foundation
layde
for
the
Fayth
of
Gods
Children
,
for
as
much
as
Election
,
and
so
consequently
Salvation
,
that
dependeth
of
it
,
can
by
no
meanes
be
annihilated
and
perish
,
because
it
is
stayed
&
grounded
on
the
eternall
good
pleasure
of
God
.
CHAP.
9.
THe
first
Propriety
therefore
of
Election
is
,
the
eternal
Decree
,
which
was
beyond
and
before
all
ages
,
in
as
much
as
God
in
his
infinite
goodnesse
,
did
thinke
of
the
Salvation
of
Mankind
before
he
had
created
any
thing
.
This
circumstance
of
eternal
time
doth
declare
,
that
God
alone
did
of
himselfe
bring
to
passe
the
worke
of
our
Salvation
,
according
vnto
the
good
pleasure
of
his
will
.
This
decree
of
Election
,
he
did
only
once
make
before
all
beginnings
,
which
alwayes
after
remayneth
firme
for
ever
,
and
continueth
vnchangeable
throughout
all
succeeding
ages
.
It
is
not
contrary
to
this
Decree
,
whereas
the
Prophets
say
,
that
God
yet
chooseth
Sion
,
and
Ierusalem
.
For
such
an
election
is
the
manifestation
,
the
continuance
,
and
the
applying
of
that
heavenly
&
eternal
election
.
For
God
in
mans
iudgement
,
seemeth
then
to
elect
a
man
,
when
he
calleth
him
,
&
blesseth
him
,
and
maketh
him
partaker
of
his
Grace
.
And
of
this
Eternity
,
there
is
often
mention
made
in
the
holy
Scripture
,
that
all
merits
,
and
all
other
meanes
whatsoever
,
to
which
men
are
wont
to
bind
&
attribute
their
salvation
,
might
be
wiped
out
of
the
number
of
the
causes
of
salvation
,
&
that
the
goodnes
of
God
alone
might
only
be
acknowledged
&
honored
for
the
sole
cause
of
our
salvation
.
that
we
were
chosen
in
Christ
before
the
foundations
of
the
world
were
laid
,
&
that
God
hath
called
vs
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
purpose
&
grace
,
which
was
given
vs
in
Christ
Iesus
,
before
the
world
began
.
By
these
&
the
like
testimonies
of
scripture
are
taught
,
that
Gods
Decree
touching
our
Salvation
,
is
no
new
nor
sudden
thing
,
but
eternall
,
and
without
any
beginning
:
And
that
God
is
the
onely
cause
of
our
Salvation
,
and
that
he
had
no
regard
of
our
merites
or
worthinesse
,
because
there
were
none
at
all
:
for
as
yet
,
wee
our selves
were
not
created
.
As
often
as
there
is
mention
made
in
the
Scriptures
,
of
the
causes
of
Salvation
,
wee
are
called
vnto
this
eternall
Election
,
as
to
the
fountayne
of
Salvation
,
and
that
for
sundry
causes
.
These
are
the
especiall
causes
,
why
God
in
the
matter
of
our
Salvation
,
reduceth
vs
to
his
eternall
Counsell
.
First
,
that
we
might
know
,
that
there
is
no
change
in
God
:
for
if
after
Sinne
committed
,
he
had
be
thought
himselfe
of
compassion
towards
vs
,
and
had
taken
no
care
for
it
before
;
hee
might
surely
seeme
changeable
,
as
he
that
willed
and
appoynted
one
thing
before
sinne
,
and
another
thing
after
sinne
.
But
seeing
that
God
from
everlasting
hath
decreed
and
ordained
Salvation
for
vs
,
long
before
sinne
was
committed
;
hereby
is
prooved
manifestly
,
the
setled
vnchangeablenesse
,
and
continuall
constancy
of
his
Will.
Therefore
the
everlasting
good
pleasure
of
God
,
is
the
onely
vnmooveable
ground
of
our
Salvation
;
so
that
our
Salvation
is
subiect
and
in
danger
to
none
of
the
devices
of
Sathan
,
to
no
troubles
of
the
world
,
nor
to
no
waverings
of
the
flesh
,
because
it
hath
a
most
strong
foundation
vpon
Gods
everlasting
Decree
.
Secondly
,
this
circumstance
of
eternall
time
hath
prevented
the
entrance
of
Sathans
temptations
.
For
if
God
should
have
taken
the
first
care
of
our
Salvation
,
after
the
Fall
of
man
was
committed
,
and
had
not
thought
of
it
before
,
then
surely
this
Will
of
God
might
seeme
to
have
a
beginning
:
And
Sathan
might
thereby
take
occasion
,
maliciously
to
alledge
against
God
,
and
to
perswade
vs
,
that
the
Will
of
God
concerning
our
Salvation
,
is
not
certayne
and
constant
,
because
that
as
it
had
a
beginning
,
so
it
might
likewise
have
an
ende
:
and
wee
being
prone
vnto
all
diffidence
might
quickly
have
thought
it
had
beene
so
,
and
by
this
meanes
,
might
have
beene
in
doubt
of
our
Salvation
.
Therefore
God
by
his
provident
goodnesse
hath
timely
prevented
these
temptations
and
sleights
of
Sathan
,
and
hath
found
out
an
excellent
remedy
for
our
diffidence
,
teaching
vs
that
his
Decree
for
our
Salvation
is
no
sudden
thing
,
nor
limitted
within
the
listes
of
momentany
time
,
but
eternall
and
vnchangeable
.
So
our
fayth
is
then
builded
and
grounded
vpon
a
strong
and
vnmooveable
foundation
,
when
we
heare
and
know
that
our
Salvation
was
ordayned
and
appointed
of
God
from
everlasting
.
Lastly
,
this
Note
of
eternall
Time
,
is
profitable
for
this
purpose
,
namely
,
to
withdraw
and
reclaime
vs
,
as
well
from
all
regard
or
respect
of
our
owne
merits
and
worthinesse
,
as
also
from
the
opinion
of
the
intercession
of
other
men
for
vs
.
For
God
did
know
,
that
the
divellish
opinions
of
our
owne
satisfaction
and
merit
,
would
often
times
steale
vpon
vs
,
so
that
wee
should
thinke
that
there
is
some
goodnesse
in
vs
,
by
which
we
should
be
gratious
and
acceptable
before
God
.
For
man
doth
not
willingly
humble
and
cast
himselfe
downe
thus
farre
,
as
to
attribute
all
the
prayse
of
his
Salvation
vnto
the
Grace
of
God
only
.
These
things
and
the
like
,
the
holy
Scripture
doth
prevent
and
dispell
,
shewing
that
God
hath
elected
vs
from
everlasting
,
before
we
were
,
and
hath
given
vs
Salvation
in
Christ
;
and
so
doth
condemne
vs
of
foolishnes
and
vngodlinesse
,
if
wee
now
created
,
would
get
or
deserve
our
Salvation
by
any
other
meanes
.
For
such
is
the
vntowardnesse
and
blindnesse
of
mans
disposition
,
because
that
wretched
men
are
so
bewitched
of
Sathan
by
sinne
,
that
when
there
is
any
speech
of
Salvation
and
everlasting
Felicitie
,
they
would
gladly
beginne
from
themselves
.
Hence
they
frame
to
themselves
divers
preparations
,
by
which
they
strive
to
prevent
and
deserve
the
favour
of
God
.
But
by
what
meanes
,
I
pray
you
,
can
they
deserve
any
thing
,
which
are
not
at
all
?
And
what
good
works
or
merits
of
theirs
could
there
be
,
before
the
world
was
made
,
and
before
their
owne
Creation
?
Therefore
the
eternall
Election
of
God
,
doth
every
where
throughout
the
whole
Scripture
proove
,
that
this
Mercy
is
the
free
gift
of
GOD
,
and
that
hee
for
his
owne
sake
onely
was
mooved
to
elect
vs
.
So
that
this
eternall
Election
,
doth
not
onely
set
farre
aside
all
respect
of
mans
worthinesse
,
but
also
throweth
man
downe
even
to
Hell
,
together
with
all
his
merites
,
if
hee
should
bee
dealte
withall
according
to
his
owne
desertes
,
and
Gods
iust
iudgement
.
Here
therefore
is
set
downe
a
continuall
contrariety
and
opposition
,
betweene
mans
merite
and
worthinesse
,
and
Gods
eternall
Election
,
yea
,
such
and
so
great
an
opposition
,
that
the
affirming
of
the
one
,
is
the
manifest
deniall
of
the
other
.
Looke
how
much
therefore
the
Scripture
attributeth
to
Gods
Election
,
They
therefore
which
seeke
for
Salvation
or
the
least
parte
thereof
without
the
eternall
Election
of
GOD
,
they
doe
not
onely
seeke
Life
in
death
,
and
Salvation
in
the
middest
of
condemnation
;
but
also
,
they
seeke
God
without
GOD
,
and
by
such
seeking
shall
finde
nothing
else
but
hell
fire
and
eternall
punishment
,
because
that
one
and
the
selfe
same
thing
cannot
proceede
from
divers
causes
.
For
God
onely
is
good
,
and
so
good
,
that
hee
can
finde
no
good
elsewhere
at
any
time
,
or
in
any
place
,
but
onely
in
himselfe
:
and
contrariwise
,
mans
Nature
is
so
wicked
,
and
depraved
,
that
out
of
it
can
proceede
nothing
but
wicked
deedes
and
vngodly
practises
.
But
of
this
hereafter
wee
will
speake
more
largely
.
It
is
therefore
the
vndeserved
,
and
altogether
the
free
goodnesse
of
God
,
in
that
hee
from
everlasting
ordained
and
appointed
eternall
Salvation
for
vs
,
when
wee
were
not
as
then
created
.
And
therefore
of
so
good
and
bountifull
a
God
,
who
would
not
hope
well
?
Moreover
,
seeing
God
hath
elected
vs
to
Salvation
and
Life
everlasting
,
hence
it
manifestly
appeareth
,
that
none
could
bee
our
Intercessour
to
God
for
vs
.
Because
then
there
was
no
man
,
beside
God
onely
and
alone
,
which
was
the
whole
cause
of
our
Election
.
Hence
likewise
,
as
out
of
a
most
cleare
Glasse
,
we
may
see
what
care
God
hath
of
our
Salvation
,
because
that
from
everlasting
,
he
did
so
providently
prevent
and
turne
away
all
the
hindrances
of
our
Salvation
.
So
the
incredible
,
and
more
then
fatherly
goodnesse
of
God
is
chiefely
made
knowne
in
this
,
namely
,
that
he
was
carefull
for
our
Salvation
,
before
we
were
.
And
let
these
thinges
suffice
to
bee
briefely
compiled
concerning
the
first
Proprietie
of
Election
.
The
second
Proprietie
of
Election
is
,
that
Election
is
an
high
and
hidden
Decree
,
not
onely
because
God
from
all
eternitie
,
before
the
foundation
of
the
world
,
before
any
thing
was
created
,
did
fore-ordaine
and
appoynt
it
with
himselfe
,
but
also
in
respect
of
those
things
,
which
are
contayned
and
ordayned
in
that
eternall
decree
,
which
are
so
deepe
and
hidden
in
the
meaning
and
vnderstanding
of
them
,
that
they
doe
not
onely
farre
out-strippe
mans
capacity
,
but
also
doe
as
farre
exceed
the
vnderstanding
of
the
Angelles
themselves
,
as
the
highest
Heaven
is
distant
from
the
lowest
earth
.
For
the
manner
of
redeeming
and
saving
of
Mankinde
,
is
so
deepe
and
secret
,
that
the
very
Angels
themselves
cannot
surmise
the
least
of
it
,
much
lesse
consider
and
determine
of
it
.
For
this
cause
,
it
is
often
called
in
the
Scripture
,
the
Mysterie
that
is
hidden
in
God
;
In
this
great
and
secret
Consultation
,
the
Sonne
of
God
did
consult
with
the
Father
everlasting
,
and
the
holy
Ghost
,
and
determined
how
and
when
hee
would
take
mans
Nature
vpon
him
,
and
redeeme
his
Chosen
with
the
sacrifice
of
his
Death
.
Surely
this
Mysterie
of
the
Incarnation
and
benefite
of
Christ
his
Passion
,
are
of
all
Gods
wonders
the
greatest
,
(
as
elsewhere
sayth
Saint
Augustine
:
)
the
manifestation
of
which
Mystery
,
is
not
a
common
Schoole
to
men
and
Angels
,
but
an
high
and
an
heavenly
Vniversity
,
in
which
,
more
things
remaine
to
be
learned
of
both
of
them
,
then
both
of
them
are
able
to
conceive
and
learne
.
Therefore
wee
must
receyve
it
with
great
reverence
,
and
repose
our selves
with
a
ready
and
thankefull
heart
and
will
,
in
this
most
secret
Counsell
of
the
heavenly
Court
.
And
thus
farre
for
this
propriety
.
The
wonderfull
mixture
of
Gods
Iustice
with
his
Mercy
,
is
so
high
a
Mysterie
,
that
Mankind
should
have
bene
quite
past
remedie
,
by
reason
of
the
greatnesse
of
sinne
and
damnation
,
vnlesse
Gods
wisedome
had
found
a
meanes
of
deliverance
for
it
.
CHAP.
10.
THe
third
Proprietie
of
Election
is
,
that
Election
is
a
most
wise
Decree
.
For
Mankinde
was
not
onely
simply
subiect
vnto
Gods
iust
Wrath
and
Damnation
,
but
also
was
throwne
downe
headlong
into
so
deepe
a
pit
and
gulfe
of
death
and
damnation
;
that
there
was
no
reason
nor
counsell
found
with
any
Creature
for
the
delivery
of
it
.
For
God
would
bee
mercifull
vnto
none
,
except
his
Iustice
had
beene
first
satisfied
:
but
that
it
might
be
satisfied
,
and
that
man
might
be
reconciled
to
God
agayne
,
there
could
no
way
nor
meanes
bee
found
to
appease
Gods
wrath
in
any
Creature
,
eyther
in
Heaven
above
,
or
in
the
Earth
beneath
.
For
Gods
iust
Wrath
is
a
farre
greater
weight
,
and
a
more
heavie
burthen
,
then
can
be
vnder-gone
of
any
Creature
,
as
may
appeare
in
the
damned
,
both
Men
and
Angelles
,
who
sustayne
the
greatnesse
and
weight
of
Gods
wrath
,
and
are
not
able
to
remoove
it
,
and
therefore
are
,
and
so
remayne
condemned
for
ever
.
So
that
when
no
meanes
and
way
at
all
could
bee
found
amongst
men
,
to
reconcile
God
vnto
them
:
God
infinitely
wise
,
of
his
owne
accord
,
sought
out
a
remedy
and
meanes
to
redeeme
Mankinde
,
and
by
his
vnsearchable
Wisedome
found
out
such
a
Sacrifice
,
vpon
which
he
might
cast
all
our
sinnes
,
and
iustly
punish
them
in
it
and
make
satisfaction
for
them
.
Epist.
Pet.
1.12
.
as
Peter
witnesseth
,
doe
desire
to
beholde
the
hidden
Mysterie
of
Redemption
,
which
is
nowe
revealed
.
Therefore
surely
they
vnderstand
it
not
fully
,
as
it
is
revealed
;
much
lesse
could
they
know
it
,
before
it
was
made
manifest
.
In
this
so
admirable
manner
of
redeeming
Mankinde
,
God
hath
not
onely
declared
his
vnsearchable
Wisedom
,
but
also
hath
manifested
his
infinite
Mercy
,
and
vnspeakable
goodnesse
towards
Mankinde
,
and
hath
expressed
it
,
and
paynted
it
forth
,
in
this
meanes
of
our
Redemption
,
more
clearely
,
then
in
any
Glasse
.
For
herein
hee
hath
done
contrary
to
the
nature
and
disposition
of
all
Creatures
;
For
Creatures
,
when
they
are
offended
,
are
wont
to
deliberate
and
take
counsell
,
how
they
may
surprise
,
and
vtterly
destroy
theyr
enemies
and
adversaries
:
but
contrariwise
,
God
tooke
counsell
,
and
sought
how
he
might
save
and
deliver
his
adversaries
from
eternall
destruction
,
and
bestow
vpon
them
all
spirituall
and
heavenly
blessinges
.
This
his
acceptable
goodnesse
,
that
hee
might
make
more
manifest
and
more
cleare
then
the
noone
light
,
hee
did
cleane
contrary
to
the
custome
vsed
amongst
men
,
in
that
hee
sought
a
meanes
to
reconcile
vs
to
himselfe
agayne
,
which
by
all
right
,
we
ought
rather
to
have
sought
.
For
he
had
not
only
not
offended
vs
,
but
much
rather
had
inriched
vs
with
infinite
blessings
:
yet
we
had
not
offended
him
once
,
but
a
thousand
wayes
;
so
that
wee
by
right
and
equity
were
bound
to
endevour
our selves
to
finde
a
meanes
,
whereby
wee
might
pacifie
him
beeing
offended
so
many
wayes
,
and
procure
his
favour
agayne
.
But
there
was
not
so
much
goodnesse
in
vs
,
as
to
have
even
the
least
thought
of
reconciling
God
vnto
vs
.
So
our
mercifull
God
stayed
not
so
long
with
his
remedy
of
Grace
,
vntill
wee
were
become
Sinners
and
wretched
Creatures
,
but
prevented
our
mischiefe
,
and
determined
to
restore
Life
vnto
vs
,
(
before
we
had
lost
it
)
by
his
heavenly
wisedome
and
goodnesse
.
And
lastly
,
he
restored
and
prepared
for
vs
a
Life
through
Christ
,
an
infinite
deale
better
,
then
that
wee
had
lost
in
Adam
,
as
hereafter
shall
more
fully
appeare
.
Furthermore
,
out
of
this
Fore-knowledge
of
God
wee
learne
,
that
GOD
by
his
Wisedome
,
did
most
perfectlie
fore-knowe
all
these
Eventes
which
are
brought
to
passe
by
wicked
Creatures
,
and
are
repugnant
to
his
Heavenly
Will
and
Commaundement
:
Seeing
that
hee
brought
a
fitte
and
suteable
Remedie
for
the
Evill
committed
,
and
layde
to
a
Playster
,
evenly
answering
the
wound
in
iust
proportion
:
Which
hee
could
never
have
done
,
vnlesse
hee
had
most
perfectlie
and
exactlie
fore-seene
and
perceyved
the
sore
,
and
the
greatnesse
thereof
.
But
in
as
much
as
men
and
Angelles
did
not
know
the
meanes
of
reconciliation
,
from
thence
it
is
evident
that
they
were
not
indued
with
infinite
Wisedome
,
nor
wisedome
of
their
owne
,
but
with
a
limited
wisedome
,
and
such
as
they
had
receyved
from
God
.
And
if
they
had
bene
indued
with
their
owne
wisedome
,
they
would
have
beene
as
wise
,
as
to
themselves
had
seemed
best
,
and
would
have
dived
into
the
most
secret
Mysteries
of
the
Kingdome
of
Heaven
.
But
seeing
they
were
indued
with
wisedome
that
they
had
receyved
from
God
,
their
wisedome
therefore
was
listed
and
limited
with
certayne
bounds
.
For
the
Wisedome
of
God
is
the
onely
cause
and
measure
of
all
wisedome
,
in
such
sorte
,
that
there
can
bee
no
more
wisedome
in
men
nor
Angelles
,
then
GOD
worketh
and
preserveth
in
them
.
And
in
as
much
as
God
sought
and
found
out
a
meanes
of
our
Salvation
and
Redemption
,
freely
of
his
owne
accord
,
without
any
intreatie
of
ours
,
it
is
no
common
nor
slight
,
but
an
exceeding
great
and
singular
commendation
both
of
his
Wisedome
and
Favour
:
inasmuch
as
(
I
say
)
he
ordayned
Christ
from
everlasting
,
to
bee
the
Mediator
for
the
Salvation
of
the
world
,
that
he
might
reconcile
God
vnto
the
worlde
by
the
Sacrifice
of
his
death
.
Here
beholde
and
admire
the
inestimable
Mercie
of
God
,
in
that
hee
had
rather
his
owne
Sonne
should
die
,
then
that
all
Mankinde
should
perish
.
Here
agayne
beholde
,
and
reverently
embrace
the
incomprehensible
goodnesse
and
mercy
of
the
Sonne
of
God
,
towardes
wretched
man
,
in
that
hee
accounted
the
Salvation
of
Mankinde
more
precious
then
his
owne
life
.
Christ
himselfe
having
respect
to
this
,
sayth
in
Saint
Iohn
:
The
free
and
vndeserved
Mercy
of
God
,
is
the
true
cause
of
Election
,
and
that
is
greater
by
many
degrees
,
then
that
the
greatest
Sinner
can
or
ought
rightly
to
doubt
of
it
,
though
never
so
little
,
much
lesse
despaire
of
it
.
CHAP.
XI
.
THe
fourth
Proprietie
is
,
that
Gods
Election
is
altogether
a
mercifull
,
free
,
and
voluntary
Decree
:
that
is
to
say
,
that
God
had
no
other
reason
,
to
induce
him
to
choose
miserable
man
,
but
onely
his
owne
meere
mercie
and
favourable
good-will
,
as
is
aforesayde
in
the
causes
of
Predestination
.
This
Mercy
of
God
,
is
not
any
affection
in
God
,
which
beginneth
of
a
sudden
sometimes
,
and
sometimes
endeth
of
a
sudden
,
neyther
is
it
any
Passion
,
which
sometime
increaseth
,
and
sometime
decreaseth
(
for
if
there
were
any
such
succeeding
change
in
God
,
God
should
in
no
wise
be
God
)
but
it
is
an
eternal
and
a
most
ready
good
Will
,
to
do
good
vnto
miserable
men
.
Therefore
this
eternal
good
Wil
in
God
himselfe
,
is
the
onely
and
sole
cause
,
why
he
elected
miserable
man
to
the
attainement
of
Salvation
.
Aske
nowe
what
is
the
reason
,
that
he
hath
receyved
this
or
that
man
into
favour
,
and
hath
pardoned
his
sinnes
and
remitted
the
punishment
,
and
there
can
no
other
cause
bee
rendred
,
but
even
Gods
vndeserved
Mercy
.
And
hee
is
sayde
to
be
mercifull
to
him
,
whom
he
vouchsafeth
his
favour
and
grace
:
such
a
favourable
and
gratious
affection
of
his
good
Will
,
(
to
speake
after
the
manner
of
men
)
is
called
Mercy
;
which
in
God
is
nothing
else
,
but
an
eternall
and
gratious
purpose
to
have
mercy
on
those
,
on
whom
hee
will
have
mercy
:
that
is
to
say
,
to
give
them
freedome
from
their
misery
.
This
is
alwayes
one
and
the
selfe
same
in
God
,
which
never
altereth
,
but
standeth
and
abideth
continually
in
one
state
and
degree
.
For
the
names
of
these
affections
that
are
given
vnto
God
,
from
the
Passions
that
are
in
man
,
doe
not
set
forth
any
Passion
or
Change
in
God
,
but
paynt
out
vnto
vs
his
vnspeakeable
liking
or
hatred
of
those
thinges
which
then
are
in
hand
.
So
this
Mercy
of
God
is
no
new
or
sudden
motion
and
affection
in
God
,
but
his
eternall
and
vnchangeable
Proprietie
:
which
as
it
is
once
,
such
it
is
alwayes
;
without
which
God
cannot
be
God
.
As
often
therefore
,
as
any
man
thinketh
of
God
,
let
him
remember
his
vnspeakeable
goodnesse
,
and
readinesse
to
helpe
,
which
can
in
no
meanes
be
separated
,
nor
dis-ioyned
from
God
.
But
many
times
those
things
that
are
proper
vnto
man
,
are
attributed
vnto
him
,
because
his
Properties
cannot
be
comprehended
of
man
:
and
therefore
they
are
shadowed
forth
vnto
man
,
by
the
properties
of
man
,
as
it
were
through
a
Lattice
,
and
so
are
made
knowne
vnto
him
.
So
God
doth
after
a
sort
represent
vnto
vs
,
as
in
a
Glasse
,
his
spiritual
and
heavenly
Mysteries
and
hidden
Decrees
,
by
the
speech
or
affections
of
man
.
And
thus
God
for
his
vnspeakeable
Loves
sake
toward
Mankinde
,
doth
not
thinke
much
to
descend
from
his
greatnesse
,
and
from
the
Throane
of
his
Maiestie
,
and
debase
himselfe
so
lowe
,
as
to
apply
himselfe
to
the
capacity
of
a
rude
and
frayle
man
.
And
from
hence
is
seene
better
then
in
any
Glasse
,
how
great
care
God
taketh
for
the
Salvation
of
Mankind
.
This
Mercie
,
is
that
most
speciall
goodnesse
of
God
,
which
is
not
bounded
and
restrayned
within
the
limites
of
this
life
,
but
stretcheth
and
reacheth
vnto
all
Eternity
:
so
that
it
bringeth
with
it
everlasting
Life
,
and
eternall
Salvation
;
and
contayneth
and
includeth
those
onely
which
are
elected
from
everlasting
,
and
those
that
shall
be
blessed
for
evermore
.
This
differeth
very
much
from
the
generall
Mercy
of
God
,
by
which
hee
cherisheth
and
maintayneth
all
living
Creatures
:
for
it
is
one
thing
to
have
a
care
over
all
living
Creatures
,
to
provide
thinges
necessary
for
them
,
and
mercifully
to
guide
and
governe
them
.
So
that
although
God
in
his
Fatherly
care
doth
not
forsake
even
the
bruite
beastes
,
but
careth
for
each
of
them
:
yet
more
especially
God
declareth
his
goodnesse
in
Mankinde
.
For
he
doth
good
,
not
onely
to
the
righteous
and
godly
,
but
also
to
the
vniust
and
vnthankefull
.
For
hee
maketh
the
Sunne
to
rise
vpon
the
good
and
the
badde
,
This
mercy
of
God
is
wonderfully
and
singularly
extolled
and
commended
in
many
places
of
the
Scripture
.
This
is
erected
as
an
heavenly
banner
,
vnto
which
as
to
a
sanctuary
and
a
most
safe
haven
the
elect
children
of
God
are
called
by
the
glad
tidings
of
the
Gospell
:
This
excelleth
and
beareth
the
prize
amongst
all
the
workes
of
God
:
This
breaketh
the
gates
of
hell
,
and
setteth
open
heaven
doore
:
this
is
the
onely
sacred
refuge
,
which
whosoever
layeth
hold
vpon
,
swimmeth
happily
out
of
the
waves
of
every
storme
,
and
avoydeth
the
danger
of
death
,
which
otherwise
would
be
at
hand
,
and
escapeth
without
making
shipwrack
of
salvation
.
This
mercy
of
God
,
is
a
most
soveraine
balme
to
a
dismayed
minde
,
which
healeth
their
wounds
without
any
payne
.
To
this
appertayneth
that
golden
sentence
of
Augustine
,
whereas
he
sayth
,
when
man
prayseth
himselfe
there
is
vanity
and
pride
,
when
God
prayseth
himselfe
there
is
grace
and
mercy
,
for
what
he
prayseth
in
himselfe
,
that
will
he
give
to
them
that
put
their
trust
in
him
.
As
often
therefore
as
he
prayseth
himselfe
,
so
often
doth
he
invite
and
call
men
vnto
his
mercy
.
In
this
mercy
of
God
there
are
two
vertues
to
be
considered
.
The
first
is
,
that
it
is
by
infinite
degrees
greater
then
can
be
in
any
creature
.
For
what
kindnesse
and
mercy
soever
is
in
any
creature
,
it
floweth
and
issueth
only
out
of
this
mercy
of
God
,
as
out
of
the
onely
living
fountayne
.
So
that
although
there
be
a
great
and
an
earnest
affection
of
kindnes
in
many
creatures
,
yet
compared
with
the
mercy
of
God
,
it
will
scarce
be
a
little
part
or
sparkle
thereof
.
Wherefore
although
that
love
which
is
in
parents
be
a
most
earnest
and
tender
affection
,
whereby
they
love
and
embrace
their
children
as
their
owne
bowels
,
yet
that
love
and
goodnes
of
God
is
farre
above
,
and
much
exceedeth
all
the
love
of
men
.
This
God
himselfe
testifieth
in
Esay
,
Although
a
Mother
doe
forget
her
childe
,
yet
will
I
not
forget
thee
,
but
will
alwayes
be
mindfull
of
thee
.
What
compassion
soever
therefore
can
be
found
in
man
,
it
is
farre
inferiour
to
Gods
mercy
.
For
looke
how
great
God
himselfe
is
,
so
great
also
is
his
mercy
.
Therefore
like
as
God
in
his
essence
is
infinite
,
so
likewise
is
he
infinite
in
mercy
,
for
with
it
the
whole
earth
is
filled
,
sayth
the
Psalmist
.
My
father
and
my
mother
have
forsaken
me
,
but
the
Lord
hath
gathered
me
vp
.
This
therefore
is
farre
above
and
exceedeth
the
compassion
of
all
creatures
.
The
other
vertue
of
Gods
mercy
is
,
that
it
is
altogether
a
free
gift
,
that
God
found
in
vs
nothing
at
all
,
but
most
absolute
and
extreame
misery
,
and
that
he
was
induced
by
his
owne
meere
grace
and
mercy
to
save
vs
,
that
he
elected
man
(
that
in
himselfe
was
vtterly
a
castaway
)
and
appoynted
him
to
salvation
.
And
that
election
is
the
free
and
vndeserved
gift
of
God
,
it
may
be
proved
by
many
reasons
and
arguments
.
First
,
because
he
elected
man
from
everlasting
,
before
he
was
,
and
had
neyther
done
good
nor
evill
.
Hence
it
playnely
appeareth
,
that
in
electing
man
God
had
no
respect
of
his
merites
or
worthines
.
For
if
there
had
beene
any
merites
,
it
should
necessarily
follow
,
that
man
should
first
have
beene
and
have
done
some
good
,
for
the
effects
are
not
before
their
causes
,
but
after
.
But
seeing
man
was
not
then
,
when
he
was
elected
vnto
life
,
therefore
also
could
there
then
be
no
worke
of
his
.
For
the
causes
goe
before
their
effects
in
the
order
of
nature
,
and
in
the
manner
of
working
;
and
effects
can
in
no
wise
be
produced
,
except
the
causes
first
be
,
by
whose
power
and
vertue
the
effects
be
brought
forth
.
Therefore
out
of
this
circumstance
of
eternity
it
is
playnely
gathered
,
that
election
is
the
free
gift
of
God
.
For
I
would
fayne
knowe
what
man
could
doe
or
deserve
before
the
world
was
made
,
and
before
his
owne
creation
?
Therefore
whatsoever
the
Papists
dreame
of
heere
concerning
godlines
and
faith
foreseene
,
is
absurd
and
false
,
as
hereafter
shall
be
declared
.
But
that
election
is
free
and
floweth
from
the
meere
favour
of
God
,
and
that
it
excludeth
all
the
indeavours
and
workes
of
men
,
the
holy
Scripture
doth
expressely
teach
in
many
places
.
For
Paule
to
Timothy
sayth
,
And
agayne
man
(
take
him
at
the
best
)
is
so
corrupted
&
polluted
with
sinne
,
that
there
is
no
good
thing
in
him
which
remayned
vnspotted
&
vnsteined
from
sin
.
Therefore
whole
man
is
not
onely
turned
away
from
God
and
all
goodnes
,
but
withal
,
is
so
prone
vnto
evill
in
the
whole
affection
of
his
nature
,
and
in
all
the
parts
thereof
,
that
of
himselfe
he
can
bring
forth
nothing
else
but
sinne
,
and
all
manner
of
wickednes
,
that
sheweth
it selfe
even
in
his
least
thoughts
,
because
man
without
the
grace
of
God
and
the
benefit
of
regeneration
is
so
wicked
and
perverse
,
that
he
cannot
thinke
,
much
lesse
do
any
good
thing
,
as
the
holy
scripture
testifieth
and
proveth
:
Vpon
this
mercy
of
God
,
is
grounded
the
hope
and
consolation
of
all
the
faithfull
,
wherefore
although
they
excell
in
no
worthines
,
nor
have
any
merites
which
they
may
bring
vnto
God
,
yet
this
one
thing
may
be
sufficient
for
them
to
come
to
all
happines
,
namely
,
that
God
in
his
nature
is
good
and
mercifull
,
and
so
far
forth
good
and
mercifull
,
as
that
he
would
rather
help
and
advance
vnto
happines
miserable
men
,
such
as
were
almost
past
help
,
then
those
that
were
of
great
account
,
and
trusted
in
their
owne
strength
.
They
therefore
which
trust
that
God
will
be
their
Saviour
even
for
his
owne
free
goodnes
sake
,
it
necessarily
followeth
,
that
they
have
their
faith
grounded
vpon
,
and
correspondent
vnto
the
grace
of
the
Gospell
.
But
they
which
trusting
in
their
owne
merits
thinke
that
God
will
be
their
rewarder
,
have
their
hope
in
no
wise
framed
according
to
the
tenor
of
the
Gospell
,
so
that
they
waver
in
doubtfull
and
hurtfull
perplexities
,
till
being
at
the
length
overcome
,
they
are
at
the
last
cast
downe
,
and
swallowed
vp
of
desperation
.
This
therefore
is
the
mutuall
and
continuall
relation
betweene
a
Christian
mans
faith
,
and
Gods
free
bounty
,
that
an
humble
and
prostrate
sinner
should
by
fayth
lay
hold
on
Gods
mercy
,
though
he
bring
nothing
else
vnto
God
,
but
a
contrite
and
a
broken
heart
,
Heere
the
wicked
and
fond
fiction
of
the
Papists
concerning
faith
and
good
works
foreseene
,
which
they
dreame
to
be
the
causes
of
election
,
are
confuted
as
false
by
playne
testimonies
of
holy
scripture
.
CHAP.
12.
NOw
whatsoever
the
Papists
doe
talke
of
concerning
fayth
and
godlinesse
fore-seene
,
is
nothing
else
but
a
most
vayne
dreame
and
foolish
fiction
;
For
in
that
they
say
,
that
God
from
everlasting
knew
such
or
such
,
that
they
would
be
good
,
and
that
they
would
deserve
election
by
their
good
workes
,
it
is
to
forge
a
weake
and
fond
fable
,
about
which
they
may
trifle
at
their
pleasure
,
and
without
feare
.
For
God
is
so
the
cause
and
beginning
of
all
good
,
that
the
least
drop
of
goodnes
cannot
any
where
be
found
,
of
which
he
is
not
the
onely
author
and
finisher
.
The
Papists
in
this
doctrine
are
confuted
by
many
places
of
holy
scripture
,
and
are
convinced
of
manifest
vntruth
.
For
holynesse
and
a
godly
life
,
are
the
fruites
and
effects
of
election
.
For
God
did
elect
his
from
everlasting
,
not
because
they
would
be
good
in
themselves
,
and
worthy
of
their
election
,
but
he
elected
them
being
evill
,
that
afterwards
by
his
grace
they
might
become
good
.
This
the
Scripture
doth
testifie
in
manifest
and
expresse
words
,
when
it
sayth
,
that
God
hath
chosen
vs
,
Heere
we
may
cleerely
see
,
that
God
did
not
finde
such
as
should
be
elected
,
good
,
but
that
being
elected
of
him
,
he
maketh
them
good
.
So
that
integrity
of
life
and
good
workes
do
follow
election
as
the
true
effects
thereof
,
and
go
not
before
it
as
the
cause
.
And
if
good
workes
should
be
the
cause
of
election
,
man
should
have
chosen
God
,
and
God
should
not
have
chosen
man
,
so
salvation
should
be
mans
merit
,
and
not
Gods
gift
,
and
election
should
be
,
not
because
God
is
mercifull
,
but
because
man
is
good
and
iust
.
Againe
,
the
Papists
,
in
setting
vp
workes
foreseene
as
the
cause
of
salvation
,
deny
God
to
be
God
,
and
make
his
grace
of
no
account
.
For
God
alone
is
good
,
But
if
the
Papists
should
be
vrged
somewhat
neerer
and
harder
,
as
namely
,
out
of
what
fountayne
those
works
foreseene
should
slow
and
have
their
beginning
:
if
they
answere
from
mans
nature
and
free
will
,
they
are
farre
deceived
,
and
are
blinder
then
the
very
Moles
.
For
mans
whole
nature
,
with
all
the
parts
thereof
,
eyther
of
soule
or
body
,
even
vnto
the
least
drop
of
his
bloud
,
is
so
corrupted
and
defiled
with
sinne
,
that
all
his
thoughts
,
and
whatsoever
proceedeth
from
him
any
manner
of
way
,
is
only
evill
,
Surely
God
from
everlasting
did
foresee
good
works
,
and
knew
them
very
well
,
but
yet
no
other
but
such
as
he
himselfe
determined
to
worke
and
bring
forth
in
man
.
By
these
good
workes
man
can
deserve
nothing
at
Gods
hands
,
because
they
are
his
gifts
and
benefits
.
God
bestoweth
life
and
salvation
vpon
man
,
for
his
owne
everlasting
goodnes
sake
,
and
not
for
any
good
deedes
which
he
himselfe
worketh
in
his
children
.
These
good
workes
are
the
manifest
effects
,
and
infallible
testimonyes
of
his
mercy
.
By
all
this
it
appeareth
,
that
the
Papists
vnderstand
nothing
rightly
nor
soundly
in
the
doctrine
of
Election
,
for
to
vnderstand
a
thing
rightly
,
is
to
know
it
by
the
true
and
proper
cause
thereof
.
But
they
know
not
Election
by
the
true
and
proper
cause
thereof
:
Therefore
they
vnderstand
not
Election
at
all
,
or
if
they
vnderstand
it
,
of
meere
malice
they
hide
it
,
and
will
not
manifest
it
.
Wherefore
the
Papists
do
wander
amisse
beside
their
purpose
,
and
talke
of
a
thing
they
know
not
,
much
more
ridiculously
and
foolishly
,
then
if
a
Shepheard
or
a
Neate-heard
should
out
of
Astrology
describe
the
rising
and
the
setting
of
the
Starres
;
or
out
of
Geometry
measure
out
all
the
scituations
and
distances
of
places
,
without
the
knowledge
of
eyther
science
.
Therefore
the
Papists
when
they
refuse
Gods
free
bounty
as
the
first
and
proper
cause
of
salvation
,
and
substitute
faith
fore-seene
as
a
false
and
fayned
cause
thereof
,
they
runne
into
a
grosse
fallacy
from
that
which
is
no
cause
,
as
if
it
were
a
cause
,
and
so
fall
into
a
dangerous
error
.
And
this
fallacy
is
committed
,
as
often
as
for
a
true
and
naturall
cause
of
some
thing
there
is
assumed
that
which
is
no
cause
of
it
:
as
the
Papists
do
heere
,
in
imagining
and
bringing
forth
good
workes
fore-seene
as
the
cause
of
election
,
whenas
those
good
workes
are
not
apt
nor
fit
to
bring
forth
salvation
.
For
those
good
workes
which
they
dreame
of
,
neyther
are
,
nor
can
be
produced
or
shewed
in
that
sort
as
they
do
imagine
.
Therefore
they
doe
not
onely
bring
a
false
cause
,
but
that
which
is
no
cause
at
all
.
A
false
cause
is
that
,
which
is
not
fit
to
effect
that
for
which
it
was
purposed
,
but
is
the
cause
of
some
other
thing
:
and
so
when
in
place
and
time
convenient
it
is
applyed
vnto
a
thing
that
agreeth
with
the
nature
and
quality
thereof
,
it
may
bring
forth
some-what
.
But
no
cause
,
is
that
which
can
bring
forth
nothing
,
because
it selfe
is
nothing
.
For
those
good
workes
foreseene
,
which
the
Papists
so
bragge
of
,
and
build
election
vpon
,
are
not
at
all
,
neyther
indeede
can
be
,
as
is
shewed
before
:
and
to
expect
something
from
that
which
is
nothing
,
is
extreame
and
ridiculous
madnesse
,
by
which
they
mocke
God
,
and
deceive
men
.
But
seeing
they
fayne
that
to
be
the
cause
of
salvation
,
which
is
not
at
all
,
nor
can
be
,
they
intangle
themselves
in
a
manifest
contradiction
,
and
make
themselves
a
laughing
stock
for
very
children
.
But
if
GOD
infinitely
good
and
wise
,
had
not
found
out
and
shewed
vs
a
better
cause
and
way
to
salvation
,
then
the
Papists
have
,
woe
had
it
beene
vnto
mankinde
.
Therefore
farre
be
from
vs
that
dreame
of
the
Papists
,
as
the
palpable
invention
of
the
Devill
,
and
most
manifest
breake-necke
of
mans
Salvation
,
because
it
derogateth
from
the
grace
of
God
,
and
vndermineth
and
subverteth
the
Gospell
for
the
foundation
of
it
.
And
let
all
the
godly
reverence
and
adore
the
mercy
and
goodnes
of
God
,
which
the
scripture
every
where
setteth
downe
for
the
onely
and
most
true
cause
of
salvation
.
Also
mans
purpose
,
when
once
it
beginneth
to
bee
good
,
is
holpen
indeede
by
the
grace
of
God
.
But
heere
wee
must
diligently
marke
and
observe
,
that
this
purpose
of
man
could
not
be
good
,
if
the
grace
of
God
had
not
gone
before
,
and
made
it
good
:
Out
of
this
which
is
spoken
may
be
gathered
,
not
darkly
nor
doubtfully
,
but
cleerely
and
plainely
what
is
the
disposition
of
the
Devill
and
wicked
men
,
which
because
they
are
enimyes
vnto
God
,
and
do
hate
him
,
they
cease
not
to
darken
and
obscure
his
glory
,
wheresoever
they
may
.
And
in
this
respect
they
shew
their
malice
two
manner
of
wayes
:
First
,
in
that
they
do
most
earnestly
hate
and
detest
that
,
which
most
especially
pleaseth
God
,
and
is
acceptable
vnto
him
.
Secondly
,
in
that
they
only
love
and
most
desire
those
things
which
God
hath
in
the
greatest
hatred
and
abomination
.
So
likewise
the
Papists
in
this
matter
are
most
against
that
which
pleaseth
God
most
,
and
on
the
contrary
side
do
most
approve
and
desire
that
which
God
hateth
.
For
God
is
most
delighted
with
this
,
and
this
is
his
certaine
will
,
that
the
elect
should
attaine
salvation
by
his
only
free
mercy
.
But
the
Papists
pleasure
is
,
that
the
elect
should
be
saved
by
their
owne
worthines
and
merits
.
Againe
,
God
doth
reiect
and
altogether
exclude
mans
merits
in
the
matter
of
salvation
:
but
the
Papists
like
of
them
,
and
make
them
the
causes
of
election
&
salvation
.
So
that
betwixt
God
and
the
Papists
there
is
a
most
manifest
and
vehement
contrariety
.
Therefore
they
are
not
lovers
of
God
,
but
his
sworne
enimies
.
And
that
they
are
such
,
they
do
sufficiently
declare
by
this
,
in
that
they
make
works
foreseene
the
causes
of
salvation
.
In
which
thing
they
commit
two
grievous
offences
;
namely
,
first
,
in
that
they
set
nothing
by
the
first
and
true
cause
,
in
respect
of
their
owne
merits
,
and
so
erect
an
imaginary
and
false
cause
thereof
.
Secondly
,
in
that
they
labour
to
withdraw
mankind
from
God
,
and
having
withdrawne
them
from
him
,
as
much
as
in
them
lieth
sell
them
as
bondslaves
to
the
devill
.
So
that
the
Papists
on
the
one
side
are
cruell
and
iniurious
against
men
,
and
on
the
other
side
sacrilegious
and
blasphemous
against
God
,
because
they
alwayes
hinder
his
glory
,
and
derogate
from
his
Maiesty
as
much
as
their
ability
can
stretch
vnto
.
On
the
contrary
S.
Paul
although
before
his
conversion
he
was
in
the
Iewish
profession
vnreproveable
,
and
after
his
conversion
farre
more
holy
then
all
the
popelings
,
yet
he
to
the
Philippians
,
Heere
also
we
must
know
that
the
Papists
,
as
they
do
forsake
God
,
and
resist
his
grace
,
so
also
they
do
not
onely
shut
vp
the
dore
of
his
mercy
against
themselves
,
but
even
pluck
on
their
owne
necks
an
horrible
curse
,
and
most
certayne
destruction
.
For
cursed
is
he
sayth
Ieremy
,
Heere
is
shewed
by
cleere
and
vnanswereable
arguments
,
how
horribly
and
grievously
the
Papists
do
offend
against
Gods
divine
Maiesty
,
by
their
pestilent
opinion
of
faith
or
workes
foreseene
.
CHAP.
13.
FOr
the
Papists
in
that
divelish
opinion
do
offend
against
God
&
against
his
Maiesty
many
waies
,
and
do
commit
many
sacrilegious
offences
.
First
,
they
do
offend
against
the
fatherly
goodnes
,
&
free
mercy
of
God
.
For
Gods
mercy
is
the
onely
fountayne
of
all
goodnes
,
in
such
sort
,
that
there
is
no
good
which
may
any
where
be
found
,
but
it
floweth
and
springeth
of
that
fountayne
.
Moreover
,
God
is
so
good
and
mercifull
,
that
he
will
be
acknowledged
and
honoured
for
no
other
vertue
nor
property
more
,
then
for
his
free
goodnes
and
mercy
.
Hence
it
commeth
to
passe
that
the
holy
scripture
when
it
speaketh
of
Gods
mercy
,
doth
heape
and
recken
vp
as
it
were
in
a
catalogue
,
many
words
signifying
one
and
the
selfe-same
thing
,
saying
,
that
God
is
gratious
,
Secondly
,
they
doe
grossely
offend
against
Gods
Iustice
,
because
they
are
not
ashamed
to
bring
before
God
most
iust
,
their
fayned
and
defiled
works
,
as
if
they
were
good
&
perfect
,
as
if
God
were
blind
,
&
wanted
iudgement
&
discretion
to
discerne
betweene
good
and
bad
,
betwixt
perfect
works
and
vnperfect
.
Surely
the
Papists
in
this
respect
doe
like
those
,
which
take
a
false
cause
in
hand
;
and
yet
to
make
it
good
,
they
labour
to
blindfold
and
corrupt
the
Iudge
with
bribes
;
that
they
might
obtayne
that
by
deceyt
and
bribery
,
which
by
Iustice
and
Equitie
they
could
not
attayne
.
So
the
Papistes
with
their
workes
fore-seene
,
as
with
so
many
rewardes
,
labour
to
corrupt
God
,
and
to
turne
him
from
the
right
,
and
draw
him
to
the
wrong
cause
,
and
so
doe
not
onely
make
God
like
vnto
an
vniust
Iudge
,
but
also
much
worse
.
For
choyce
giftes
and
bountifull
rewardes
are
vsually
brought
vnto
a
Iudge
,
that
hee
may
the
easier
bee
corrupted
to
favour
vniust
causes
.
But
the
Papistes
bring
vnto
God
,
not
perfect
workes
,
but
filthy
and
abominable
sinnes
.
For
God
(
as
wee
have
sayde
before
)
could
foresee
no
good
workes
,
but
those
which
he
himselfe
wrought
in
man
:
but
of
these
,
the
Papists
dispute
not
in
this
place
.
We
have
shewed
before
,
that
man
,
not
partly
,
but
wholy
,
take
him
at
the
best
,
is
corrupted
and
depraved
through
sinne
.
Therefore
all
workes
,
which
man
of
himselfe
doth
,
or
bringeth
forth
by
his
owne
proper
and
native
vertue
,
can
in
no
wise
be
good
nor
acceptable
vnto
God
.
For
from
a
corrupt
and
wicked
man
can
proceede
nothing
but
corrupt
and
wicked
deedes
:
for
the
effects
are
vsually
like
the
causes
.
Such
therefore
as
the
cause
hath
beene
,
such
effects
likewise
must
needes
proceede
and
follow
thereon
.
Therefore
as
out
of
an
vncleane
fountayne
there
proceedeth
an
vncleane
streame
,
and
as
from
an
evill
tree
,
there
groweth
evill
fruite
;
so
also
,
by
a
corrupt
and
wicked
man
can
be
wrought
nothing
but
corrupt
and
wicked
deeds
and
endevours
.
For
the
effectes
can
not
bee
better
nor
more
excellent
then
their
causes
.
So
that
when
the
Papistes
make
such
workes
the
cause
of
Election
,
doe
they
not
after
a
sorte
turne
God
into
a
sinfull
man
?
doe
they
not
make
him
the
patrone
and
allower
of
wickednesse
,
wherein
is
seene
their
Sathanicall
blindenesse
,
and
divelish
madnesse
?
So
that
out
of
this
Fiction
of
the
Papistes
,
as
out
of
a
glasse
,
manifestly
appeareth
what
a
terrible
and
dangerous
mischiefe
it
is
,
lewdly
to
stray
out
of
the
worde
of
God
,
and
to
whirle
vp
and
downe
in
franticke
speculations
,
and
to
fayne
and
suppose
false
causes
for
true
.
Agayne
,
if
God
from
everlasting
could
have
foreseene
,
that
very
good
and
perfect
workes
would
proceede
from
man
,
yet
those
by
no
meanes
could
haue
beene
sufficient
to
deserve
or
get
Salvation
by
.
For
an
eternall
and
infinite
life
,
cannot
be
attayned
,
as
a
reward
for
a
temporall
labour
and
finite
worke
:
because
there
ought
to
be
a
iust
proportion
,
betweene
the
labour
and
the
hyre
,
that
according
as
the
labour
was
,
so
also
should
the
wages
be
payd
.
So
that
for
a
great
labour
,
there
is
vsually
allotted
and
appoynted
a
great
reward
.
But
Life
eternall
and
heavenly
Glory
,
is
a
farre
greater
and
more
excellent
good
thing
,
then
can
bee
deserved
by
mans
labour
or
industrie
:
nay
,
Life
eternall
doth
in
the
worth
,
greatnesse
and
excellency
of
it
,
farre
exceede
and
surpasse
the
heavens
and
the
whole
world
:
nay
,
nothing
that
is
created
,
may
iustly
be
compared
vnto
it
.
So
that
as
there
is
no
comparison
betweene
a
temporall
desert
,
and
an
eternall
benefite
:
so
also
is
there
no
proportion
betweene
an
infinit
good
&
a
finite
worke
.
Whosoever
therefore
braggeth
of
his
owne
workes
,
let
him
take
heed
,
that
he
be
not
punished
rather
then
rewarded
.
Thirdly
,
they
offend
against
the
Wisedome
of
God
,
in
that
they
endevour
to
shewe
an
other
way
to
attayne
Salvation
,
then
hee
hath
revealed
in
his
word
.
For
God
will
have
his
Mercy
and
free
Election
,
to
bee
the
onely
way
and
gate
into
eternall
Life
.
That
the
Scriptures
teach
manifestly
in
divers
places
,
saying
,
Blessed
are
all
they
whose
sinnes
are
forgiven
,
Moreover
in
this
they
greatly
offend
,
in
that
they
are
not
afrayd
,
to
turne
the
great
and
excellent
gifts
of
God
to
the
dishonour
of
him
,
and
to
the
honour
of
the
divell
.
For
they
abuse
their
wisedome
,
by
which
men
do
excell
beastes
,
against
God
,
and
against
their
owne
Salvation
.
For
to
this
ende
God
would
have
man
to
bee
wise
,
and
indued
with
reason
,
that
by
the
worde
of
the
Gospell
,
hee
might
acknowledge
God
to
be
his
Creator
,
and
Christ
his
Redeemer
,
and
that
he
might
honor
God
,
and
attayne
Salvation
by
meditating
vpon
eternal
life
.
But
they
apply
the
strength
of
their
wisedome
to
this
,
namely
,
to
the
invention
and
coyning
of
those
things
,
which
are
repugnant
to
the
will
of
God
:
so
they
of
their
owne
accord
,
and
of
set
purpose
,
doe
convert
those
helpes
which
are
good
in
themselves
,
vnto
hurtfull
impediments
.
Therefore
this
wisedome
of
the
Papistes
,
which
is
exercised
about
workes
fore-seene
,
and
about
merites
,
is
not
onely
carnall
,
but
also
divelish
:
because
it
is
contrary
to
the
will
of
God
.
As
farre
as
right
differeth
from
wrong
,
so
much
doe
the
Papists
differ
from
God
:
because
all
their
wisedome
doth
make
open
warre
against
the
wisedome
of
God
,
whilest
they
set
vp
their
works
fore-seene
,
against
his
grace
.
For
they
strive
earnestly
for
this
,
to
make
the
grace
of
God
,
not
altogether
free
,
but
partly
deserved
,
and
so
doe
derogate
from
the
mercy
of
God
.
But
prayse
and
glory
be
to
God
,
because
he
hath
prevented
vs
by
his
free
goodnesse
and
aboundant
grace
,
and
hath
predestinated
vs
vnto
eternall
life
freely
,
and
not
for
our
workes
or
merites
fore-seene
.
And
surely
it
is
a
grievous
thing
to
heare
,
that
the
Papistes
are
so
fallen
from
the
word
of
God
,
and
that
they
without
the
wisedome
of
God
,
and
Christ
his
spirite
,
boast
themselves
to
bee
Christians
.
For
if
they
had
the
spirit
of
Christ
,
and
did
submit
themselves
to
the
wisedome
of
God
,
they
would
know
,
as
instructed
by
the
word
of
God
,
that
we
were
freely
elected
by
God
from
everlasting
,
and
that
they
should
not
thinke
nor
determine
of
Election
otherwise
,
then
God
hath
revealed
and
prescribed
in
his
word
:
and
beeing
regenerate
by
the
spirite
of
Christ
,
they
would
have
a
care
of
Gods
glory
,
and
not
be
the
servants
of
Sathan
.
But
now
their
whole
study
and
wisedome
consists
in
this
,
to
iudge
of
what
pleaseth
them
,
according
to
their
owne
iudgement
and
discretion
.
And
so
indeed
doe
shew
,
that
they
are
altogether
strangers
from
the
spirite
and
Gospell
of
Christ
,
and
that
they
doe
wholy
detest
it
.
Farre
therefore
be
from
vs
this
studie
and
doctrine
of
the
Papistes
,
being
as
the
shoppe
and
illusion
of
the
divell
:
yea
,
let
it
be
from
a
Christian
heart
farther
,
then
the
heaven
is
distant
from
the
earth
.
Fourthly
,
they
offend
against
the
trueth
of
God
,
in
that
they
affirme
,
that
workes
fore-seene
are
the
cause
of
our
Salvation
.
For
God
hath
ordayned
Iesus
Christ
from
everlasting
,
that
hee
should
make
satisfaction
for
our
sinnes
,
and
redeeme
vs
from
all
iniquity
,
fayth
Peter
,
Fiftly
,
they
doe
offend
against
the
Omnipotency
of
God
,
because
they
presume
and
vndertake
thinges
that
are
farre
above
theyr
strength
and
power
.
For
God
is
onely
omnipotent
,
and
hee
is
the
onely
effecter
and
beginner
of
all
power
and
strength
,
in
such
sorte
,
that
no
Creature
can
bee
more
powerfull
,
nor
able
to
doe
or
perfourme
more
,
then
God
hath
given
him
ability
and
force
to
doe
.
Wherefore
every
creature
can
bring
to
passe
and
perfourme
so
much
,
as
it
is
enabled
by
the
strength
that
God
worketh
and
preserveth
in
it
.
But
God
giveth
not
infinit
strength
and
omnipotency
vnto
any
creature
,
for
so
of
a
creature
hee
should
make
him
God
,
and
give
his
glory
to
another
,
which
by
the
Prophet
Esaias
he
flatly
denieth
to
doe
,
saying
,
I
will
not
give
my
glory
to
another
,
that
is
,
God
will
not
cause
,
that
any
Creature
should
have
infinite
strength
,
or
infinite
wisedome
.
For
of
ones
selfe
to
perfourme
and
bring
forth
those
workes
which
may
merite
Election
and
eternall
life
;
is
not
in
the
power
of
any
creature
:
For
life
eternall
is
a
farre
more
excellent
good
,
and
greater
worke
,
then
mans
strength
is
able
to
compasse
.
That
life
is
heavenly
and
infinite
,
and
therefore
not
to
bee
gotten
or
procured
,
but
by
an
heavenly
and
infinite
power
.
For
(
as
wee
have
sayde
before
)
there
is
no
comparison
nor
proportion
,
betweene
an
infinite
good
thing
,
and
a
finite
worke
and
merite
.
Therefore
when
as
the
Papists
brag
,
that
they
are
able
to
make
themselves
worthy
of
their
elelection
,
by
their
owne
proper
workes
and
merits
,
they
doe
more
foolishly
and
fottishly
,
then
if
they
should
take
in
hand
to
build
and
set
vp
a
new
heaven
and
a
newe
earth
,
with
mallets
and
other
tooles
.
For
albeit
that
this
bee
altogether
impossible
for
them
to
doe
;
yet
that
other
is
farre
more
hard
,
and
much
more
impossible
.
For
God
the
onely
Almighty
One
was
able
to
create
the
Heaven
and
the
Earth
,
and
all
that
is
contained
in
Heaven
and
in
Earth
,
by
his
word
onely
without
any
difficulty
:
but
he
could
not
redeeme
Mankinde
from
eternall
damnation
,
but
by
the
precious
blood
of
his
Sonne
.
So
the
Scripture
calleth
them
that
shall
bee
saved
,
the
Chosen
in
Christ
,
namely
,
in
that
hee
hath
redeemed
them
by
his
blood
,
and
restored
Gods
Image
in
them
.
Wherefore
seeing
that
Salvation
could
not
bee
recovered
by
any
other
meanes
,
but
by
the
most
bitter
death
and
passion
of
Christ
,
hence
it
clearely
followeth
,
that
there-obtayning
of
Salvation
doth
farre
exceed
the
strength
and
power
of
any
creature
whatsoever
.
Wherefore
it
is
most
false
and
wicked
which
the
Papists
dreame
of
,
that
man
is
elected
vnto
Salvation
,
for
such
or
such
good
works
foreseene
:
Because
those
workes
cannot
pacifie
the
exceeding
great
wrath
of
God
,
nor
make
satisfaction
for
the
sinnes
of
man
.
For
(
as
we
have
sayde
before
)
they
are
altogether
repugnant
and
contrary
vnto
God
,
therefore
they
doe
not
pacifie
him
,
but
offend
him
,
and
provoke
him
the
more
to
anger
.
Surely
the
whole
masse
of
the
worlde
may
farre
more
easily
bee
stayed
vp
with
a
staffe
of
reede
,
then
Salvation
can
bee
gotten
or
obtayned
by
the
power
of
man
.
But
that
fiction
concerning
workes
fore-seene
,
should
have
the
more
likelyhood
of
trueth
,
if
they
did
bring
forth
such
workes
to
deserve
Salvation
,
as
were
truely
good
,
but
they
can
bring
forth
no
such
;
for
,
as
wee
have
sayde
before
,
man
is
wholly
corrupt
and
wicked
,
therefore
there
can
bee
expected
from
him
,
nothing
but
corrupt
and
wicked
deedes
.
Lastly
,
by
theyr
workes
fore-seene
,
they
doe
manifestly
tempt
God
,
as
if
he
were
not
able
to
save
his
Elect
,
and
bring
them
to
happinesse
by
his
meere
grace
,
being
apprehended
by
fayth
,
vnlesse
they
should
put
to
theyr
owne
good
workes
,
as
helpers
and
furtherers
of
his
Grace
.
And
surely
by
offering
theyr
workes
,
they
shew
that
they
are
in
doubt
,
whether
the
Grace
of
God
bee
able
and
sufficient
to
save
them
,
and
so
denie
God
to
be
God
.
For
God
cannot
bee
God
,
vnlesse
hee
bee
absolutely
good
,
and
infinitely
mercifull
:
otherwise
,
he
should
be
imperfect
,
and
conditionally
good
,
such
an
one
as
the
Papistes
doe
make
him
to
bee
,
with
theyr
good
workes
and
merites
fore-seene
.
And
a
greater
dishonour
cannot
redound
vnto
God
,
then
for
a
man
to
doubt
of
his
infinite
goodnesse
and
free
mercy
,
and
God
cannot
be
iniured
more
,
then
if
a
man
should
preferre
his
owne
workes
fore-seene
,
before
the
mercy
of
God
,
as
if
by
them
God
could
bee
mooved
or
turned
this
way
or
that
way
,
like
man
.
Certaynely
,
whomsoever
he
hath
not
chosen
for
his
owne
mercy
sake
,
him
wil
he
not
chuse
hereafter
for
any
fore-seene
good
works
of
his
owne
.
For
it
is
all
alike
to
choose
a
man
to
Salvation
for
his
owne
workes
;
as
if
God
should
cease
to
be
God
.
For
if
God
should
choose
a
man
for
his
workes
,
there
would
bee
found
manifest
change
in
God
,
and
so
God
should
cease
to
bee
God
:
but
they
which
thinke
themselves
vnworthy
of
Election
;
and
yet
doe
truely
and
constantly
beleeve
,
that
they
are
from
everlasting
elected
vnto
Salvation
,
by
the
free
mercy
of
God
,
they
give
vnto
God
his
deserved
honour
.
For
a
greater
honour
cannot
be
given
vnto
God
,
then
that
hee
is
much
more
good
and
mercifull
vnto
vs
in
Christ
,
then
if
wee
had
never
sinned
at
all
.
For
hee
that
beleeveth
in
Christ
,
and
layeth
hold
on
him
by
a
true
fayth
,
hee
hath
the
love
of
God
,
and
shall
as
truely
and
certaynely
attayne
life
everlasting
for
his
Passion
sake
,
as
God
in
his
Nature
is
everlasting
,
and
vnchangeable
in
his
Will.
But
the
Papists
which
make
their
owne
workes
and
merites
the
cause
of
theyr
Election
,
doe
labour
to
abolish
his
mercy
,
and
to
establish
theyr
owne
integrity
and
righteousnesse
:
as
if
God
had
chosen
man
,
not
because
he
himselfe
was
God
and
mercifull
,
but
because
man
was
thought
acceptable
and
approoved
of
God
,
for
such
or
such
good
workes
fore-seene
:
when
as
the
Gospel
teacheth
the
cleane
contrary
,
By
these
things
that
are
spoken
,
it
appeareth
evidently
enough
,
that
this
fiction
of
workes
fore-seene
,
is
as
an
il
favoured
head
,
which
hath
many
vnseemely
members
vnder
it
.
For
where
one
absurdity
is
graunted
,
a
great
many
must
needes
followe
after
:
The
fift
and
sixt
Proprieties
of
Election
are
set
downe
,
and
wee
are
taught
,
that
the
fayth
of
the
Elect
remayneth
safe
against
all
the
temptations
of
Sathan
,
against
all
the
assaultes
of
the
world
,
and
agaynst
all
the
waverings
of
the
flesh
,
because
that
it
is
setled
in
the
hand
of
almighty
God
,
and
grounded
on
his
everlasting
Decree
.
CHAP.
14.
THe
fift
Propriety
of
Election
is
,
that
the
Decree
of
Election
is
an
omnipotent
Decree
:
not
onely
because
God
is
able
to
create
and
produce
whatsoever
he
will
,
onely
by
his
word
and
appoyntment
,
without
any
more
adoe
,
without
any
delay
or
difficulty
:
but
also
,
because
he
is
able
indeed
to
perfourme
and
give
vs
all
those
thinges
which
he
hath
appoynted
for
vs
;
not
onely
so
,
but
also
,
that
hee
is
able
to
free
vs
and
deliver
vs
from
every
evill
,
although
they
be
very
great
and
fearefull
,
even
by
his
least
power
:
because
that
God
is
infinitely
powerfull
,
therefore
nothing
is
able
any
wayes
to
resist
his
power
.
Those
therefore
whom
he
hath
chosen
,
it
is
very
easie
for
him
,
even
in
despight
of
the
whole
world
,
to
deliver
them
from
all
danger
,
and
to
bring
them
to
eternall
Life
.
So
that
the
Elect
,
and
such
as
beleeve
,
are
as
sure
to
bee
saved
,
as
God
in
his
Maiestie
and
Power
is
almighty
and
above
all
.
Hence
may
all
the
godly
conceive
most
sweete
comfort
in
all
theyr
adversities
;
seeing
that
there
is
no
evill
so
great
,
but
that
God
is
able
on
a
sudden
,
even
in
the
twinckling
of
an
eye
,
by
his
mighty
Power
to
deliver
them
from
it
.
So
that
the
Fayth
of
Gods
Children
,
looking
vpon
the
promises
of
God
,
doth
rest
and
vphold
it selfe
by
his
omnipotency
,
which
is
able
to
helpe
then
,
when
as
no
way
nor
meanes
of
helpe
appeareth
in
the
sight
of
man
.
For
the
power
of
God
is
such
,
and
so
great
,
that
whatsoever
he
will
have
to
be
done
,
commeth
to
passe
in
a
moment
,
so
that
the
perfect
worke
appeareth
in
the
very
deede
doing
.
Wherefore
in
the
middest
of
death
we
may
hope
for
life
from
his
handes
.
For
his
hand
is
furnished
and
instructed
with
meanes
of
helpe
and
deliverances
without
number
,
and
wheresoever
and
whensoever
hee
will
,
hee
is
able
to
save
and
deliver
his
children
.
For
this
cause
the
very
first
Article
of
Christian
fayth
bringeth
vs
to
Gods
omnipotencie
,
as
vnto
a
most
strong
ground
and
foundation
of
all
his
promises
,
in
that
God
almighty
can
no
more
recall
and
breake
his
promises
,
then
he
can
denie
himselfe
to
be
God
,
or
cease
to
be
that
which
hee
is
.
Sixtly
,
the
Decree
of
Election
is
an
vnchangeable
Decree
;
For
God
in
his
Nature
and
Essence
,
is
most
simple
without
any
mixture
;
in
whom
,
as
there
cannot
bee
found
any
mixture
,
so
likewise
can
there
bee
found
no
change
.
And
that
his
Essence
and
Nature
is
vnchangeable
,
that
the
Scripture
in
many
places
doth
playnely
declare
.
First
,
it
doth
amplifie
his
Eternitie
,
If
God
were
mutable
,
he
should
consist
of
parts
;
but
God
doth
not
consist
of
parts
,
because
hee
is
God
from
everlasting
,
and
nothing
was
,
nor
could
bee
before
him
.
Agayne
,
if
he
were
made
of
parts
,
hee
should
consist
of
some
matter
that
was
before
him
;
but
he
consisteth
not
of
any
matter
,
for
he
is
of
himselfe
,
and
taketh
his
whole
essence
and
beeing
from
himselfe
.
For
there
is
nothing
more
proper
to
God
,
then
to
bee
from
everlasting
of
himselfe
,
and
not
to
bee
by
the
helpe
of
any
other
.
Therefore
he
is
called
Iehovah
,
which
Name
is
proper
vnto
his
divine
Essence
,
and
doth
expresse
the
eternity
of
God
,
that
he
alone
from
everlasting
hath
beene
without
any
beginning
of
beeing
.
Agayne
,
if
God
were
composed
or
made
of
partes
,
hee
might
bee
dissolved
agayne
into
those
parts
.
For
this
is
a
sure
and
infallible
rule
,
that
there
are
the
same
beginnings
,
both
of
composition
,
and
dissolution
,
so
that
whatsoever
is
made
,
may
be
changed
and
dissolved
into
those
things
of
which
it
is
made
,
although
it
never
bee
changed
and
dissolved
.
And
so
,
as
God
had
a
beginning
,
hee
should
also
have
an
ende
:
which
were
blasphemy
,
but
once
to
thinke
.
For
it
cannot
bee
,
that
God
should
cease
to
be
that
which
hee
was
,
or
begin
to
be
that
which
he
is
not
.
Lastly
,
if
God
did
consist
of
any
matter
,
then
should
he
be
subiect
vnto
these
termes
,
of
being
sooner
&
later
:
for
whatsoever
is
made
of
any
thing
,
it
proceedeth
from
a
not
being
,
vnto
a
being
,
and
admitteth
of
distances
of
time
:
but
no
successe
of
time
can
bee
found
in
God
.
For
as
in
his
essence
hee
was
from
the
beginning
,
so
from
the
beginning
he
knewe
all
and
every
thing
.
Therefore
nothing
with
him
is
past
or
to
come
,
but
his
proper
time
is
alwayes
,
for
ever
,
and
present
.
Seeing
therefore
,
that
God
is
not
included
in
any
limites
or
space
of
time
,
hee
is
everlasting
and
vnchangeable
.
Furthermore
,
like
as
the
Essence
and
Nature
of
God
is
eternall
and
vnchangeable
,
so
that
it
neyther
encreaseth
nor
is
diminished
,
nor
ceaseth
to
be
:
So
also
his
favourable
good
will
and
mercy
is
eternall
and
vnchangeable
,
so
that
it
neyther
doth
increase
nor
diminish
,
nor
ever
ceaseth
to
be
.
For
as
God
is
,
so
also
is
whatsoever
is
in
him
:
but
hee
is
eternall
and
vnchangeable
,
such
likewise
is
his
favorable
good
will
and
mercy
.
For
the
Proprieties
of
God
are
called
essentiall
,
because
they
do
belong
vnto
his
essence
,
and
cannot
bee
separated
nor
disioyned
from
it
,
vnlesse
God
should
cease
to
be
God
.
For
without
this
favourable
good
will
,
and
fatherly
compassion
,
God
cannot
bee
God
.
For
the
Proprieties
of
God
are
so
in
God
,
that
not
one
of
the
can
be
wanting
,
but
all
of
them
must
fall
to
decay
,
and
God
cease
to
bee
God
.
But
as
for
accidents
,
which
may
bee
increased
or
be
diminished
,
or
bee
separated
from
their
subiect
without
the
hurt
thereof
;
there
are
no
such
to
bee
found
in
God
;
for
whatsoever
is
in
God
,
it
is
essentiall
and
perpetuall
in
him
.
So
then
,
his
fatherly
good
will
and
compassion
,
are
two
Proprieties
in
God
,
which
can
no
more
be
separated
or
set
apart
from
him
,
then
his
essence
or
nature
can
.
And
so
as
God
in
his
nature
&
essence
is
everlasting
&
vnchangeable
;
so
likewise
his
fatherly
good
will
and
mercy
is
vnchangeable
&
everlasting
.
Therefore
eternall
life
&
salvation
that
is
promised
of
God
,
is
so
sure
and
certain
,
as
the
nature
of
God
is
eternal
&
vnchangeable
.
So
the
fatherly
goodnes
&
mercy
of
God
,
doth
not
depend
of
any
external
cause
or
occasion
,
for
so
it
should
be
in
certain
&
vnstable
:
for
when
that
cause
or
occasion
is
taken
away
or
changed
,
the
goodnes
&
mercy
of
God
should
be
taken
away
or
changed
also
:
but
both
these
,
as
well
his
favorable
goodnesse
,
as
his
enduring
mercy
,
do
depend
of
his
nature
and
essence
,
and
therefore
are
firme
and
vnchangeable
,
and
remayne
for
ever
.
Therefore
although
wee
,
as
weake
and
frayle
men
,
doe
sometimes
fall
this
way
or
that
way
,
yet
Gods
affectionate
good
will
towards
vs
,
and
his
mercifull
compassion
,
slideth
not
,
nor
once
moveth
,
nor
tottereth
any
maner
of
way
,
but
continueth
and
remaineth
firme
and
vnshaken
.
Moreover
,
as
the
Will
and
Mercy
of
God
is
eternall
and
vnchangeable
,
so
also
are
his
Decrees
eternall
and
vnchangeable
.
For
God
is
an
all
knowing
God
,
because
he
most
perfectly
fore-sawe
all
thinges
from
everlasting
,
before
they
were
created
,
or
had
any
being
.
Therefore
nothing
can
happen
or
fall
out
now
,
which
may
lie
hid
or
secret
from
God
.
So
that
his
wisedome
cannot
bee
deceyved
nor
beguiled
.
With
vs
many
things
fall
out
of
a
sudden
,
vnlooked
for
,
and
past
expectation
,
which
so
trouble
vs
,
that
wee
are
constrayned
to
change
our
counselles
,
and
to
goe
in
hand
with
others
.
But
God
doth
fore-knowe
all
the
events
of
thinges
,
yea
,
even
of
those
thinges
,
which
in
mans
iudgement
happen
by
chaunce
,
and
hath
them
in
his
owne
hand
,
and
doth
direct
and
bring
them
thither
,
where
to
him
seemeth
best
.
So
that
neyther
things
present
,
nor
thinges
to
come
can
bee
exempt
from
his
knowledge
.
Agayne
,
God
is
omnipotent
,
which
is
able
by
his
wisedome
and
mightie
hand
,
to
bring
those
counselles
to
passe
,
which
hee
hath
fore-ordayned
.
Therefore
no
hindrances
can
bee
so
great
,
as
to
let
and
hinder
the
counselles
of
God
from
beeing
brought
to
theyr
appoynted
ende
.
Therefore
whatsoever
God
did
determine
that
hee
would
doe
before
time
,
that
doth
hee
now
beginne
and
finish
in
time
:
and
that
falleth
out
vnfallibly
so
,
as
hee
hath
fore-ordayned
and
appoynted
.
And
that
GOD
changeth
not
his
Counselles
,
but
fulfilleth
them
,
as
hee
hath
appoynted
,
the
holy
scripture
expressely
witnesseth
,
saying
,
The
counsell
of
the
Lord
endureth
for
ever
,
S.
Iames
affirmeth
,
S.
Paule
to
the
Romanes
sayth
,
Seeing
then
that
the
will
of
God
is
the
chiefest
cause
and
originall
of
salvation
,
whomesoever
therefore
he
hath
elected
and
appoynted
vnto
salvation
,
their
salvation
is
most
certayne
;
because
it
cannot
possibly
be
,
but
that
they
shall
without
doubt
attayne
vnto
everlasting
life
and
salvation
,
because
that
the
will
of
God
being
the
first
cause
of
their
salvation
,
is
most
omnipotent
,
and
most
loving
,
by
which
he
hath
not
onely
chosen
them
freely
vnto
salvation
,
but
also
freely
giveth
,
and
mercifully
bestoweth
vpon
them
all
things
which
are
necessary
vnto
salvation
;
and
whatsoever
he
doth
freely
give
and
bestow
vpon
them
,
can
be
taken
from
them
by
none
,
except
God
be
first
vanquished
:
but
God
cannot
be
vanquished
of
any
,
because
he
is
omnipotent
.
Therefore
their
salvation
is
most
sure
and
certayne
,
because
it
hath
,
This
vnchangeablenes
of
Gods
purpose
the
scripture
calleth
the
foundation
of
God
,
He
that
beleeveth
in
the
Sonne
,
hath
everlasting
life
.
But
temptations
&
other
troubles
which
happen
vnto
the
godly
in
this
life
,
are
either
exercises
and
trials
of
their
faith
,
or
their
patience
:
or
they
are
like
light
skirmishes
and
bickerings
,
by
which
the
godly
,
as
it
were
by
trayning
,
are
exercised
and
instructed
in
Christian
warfare
:
but
they
are
not
hurtfull
encounters
,
nor
deadly
battels
in
which
they
may
be
overcome
and
beaten
downe
:
for
that
cause
they
are
said
to
be
called
with
an
holy
calling
,
because
that
salvation
vnto
which
they
are
called
,
is
inviolable
and
eternall
.
And
it
is
called
an
holy
and
inviolable
calling
,
That
God
sometimes
repealeth
his
sentence
pronounced
,
and
doth
not
execute
it
,
doth
not
at
all
contrary
this
his
vnchangeable
counsell
.
As
often
as
this
commeth
to
passe
we
must
know
,
that
that
sentence
of
God
was
not
absolute
and
simple
,
which
draweth
with
it
a
sure
and
an
infallible
consequent
,
but
such
a
sentence
which
is
denounced
,
and
yet
repealed
,
and
not
accomplished
,
was
pronounced
with
some
certaine
condition
,
as
Gods
promises
and
his
threatnings
have
their
conditions
annexed
vnto
them
.
If
God
have
promised
thee
life
,
thou
must
presently
thinke
of
true
faith
,
and
sincere
desire
of
obedience
vnto
him
,
and
thou
must
seeke
for
both
these
,
not
in
thy selfe
,
but
in
God
.
If
he
have
denounced
and
threatned
some
curse
vnto
thee
,
thinke
with
thy selfe
to
desist
from
those
things
which
he
reprehendeth
and
blameth
in
thee
,
which
if
thou
shalt
do
,
God
knoweth
how
to
reverse
that
sentence
of
threatning
pronounced
against
thee
.
And
the
absolute
will
of
God
was
this
,
namely
to
spare
thee
,
but
with
this
condition
,
if
thou
doest
cease
from
the
evill
that
thou
wert
threatned
for
.
And
that
condition
is
certayne
,
although
we
heare
it
not
mentioned
in
expresse
words
in
the
manner
of
the
threatning
,
yet
it
appeareth
and
may
be
gathered
by
the
event
and
end
of
the
matter
.
So
God
spared
the
citizens
of
Ninivy
,
for
they
hearing
the
fearefull
sentence
of
their
overthrow
,
repented
,
and
renounced
their
former
evill
life
.
So
that
God
knoweth
how
to
change
his
sentence
when
men
depart
from
evill
,
but
God
never
knoweth
how
to
change
his
counsell
,
as
S.
Gregory
sayth
.
But
the
absolute
and
resolute
counsell
of
God
was
,
that
he
would
spare
them
,
therefore
he
would
deterre
them
from
their
wicked
wayes
by
this
fearefull
sentence
,
and
so
call
them
to
repentance
,
so
that
this
change
ought
nor
to
be
referred
vnto
the
councell
of
God
,
as
if
that
could
be
bowed
and
turned
one
way
or
an
other
,
but
it
must
be
applyed
to
the
sence
and
capacity
of
men
,
in
which
there
ought
to
be
a
turning
from
evill
vnto
good
.
Agayne
,
although
that
hath
not
alwayes
come
to
passe
,
which
God
by
his
Prophet
did
foreshew
should
come
to
passe
,
yet
for
all
that
,
no
contradiction
or
contrary
will
ought
to
be
supposed
or
fayned
in
God
.
For
the
will
of
God
is
in
it selfe
one
and
the
same
for
ever
,
but
yet
the
same
is
sometimes
partly
revealed
,
and
partly
concealed
.
So
likewise
that
condition
which
was
manifested
by
the
event
,
was
not
expressely
set
downe
by
God
,
but
he
kept
that
close
and
concealed
it
,
that
he
might
touch
the
Ninivites
the
more
thoroughly
,
and
the
sooner
and
more
easily
drive
them
from
their
sinne
.
For
by
that
fearefull
edict
he
would
humble
them
,
and
being
humbled
,
he
would
spare
them
,
and
so
he
applyed
the
doctrine
vnto
their
capacity
.
But
because
God
is
one
and
the
selfesame
,
and
alwayes
immutible
,
therefore
also
his
will
is
,
and
ought
to
be
accounted
one
and
the
selfesame
,
firme
,
and
vnremoveable
.
Also
God
knoweth
how
sometimes
to
execute
most
resolutely
his
sentence
denounced
against
the
wicked
,
when
as
men
leave
no
place
for
wholesome
admonitions
,
and
are
no
more
moved
with
threatnings
and
rebukes
,
then
stones
or
hard
rockes
,
and
continue
,
not
only
obstinately
in
their
sinnes
,
but
also
adde
sinne
vnto
sinne
,
and
harden
their
hearts
,
and
nuzzell
themselves
in
their
sinnes
freely
without
any
feare
,
as
we
may
see
in
the
men
that
lived
before
the
floud
,
and
in
many
others
,
as
in
a
cleere
glasse
or
mirrour
.
Therefore
wheresoever
men
shall
shew
themselves
bold
and
hasty
to
commit
sinne
,
there
God
also
is
wont
to
shew
himselfe
a
sharp
and
severe
iudge
and
revenger
of
misdeedes
,
in
punishing
their
offences
.
Surely
if
Gods
wholesome
admonitions
doe
light
vpon
men
of
pliable
and
repentant
hearts
,
they
move
them
and
make
them
better
:
but
if
they
light
vpon
men
of
reprobate
sence
and
prophane
mindes
,
they
do
provoke
them
,
and
make
them
worse
.
So
the
holy
and
wholesome
warnings
of
God
,
are
vnto
them
an
occasion
of
greater
sinne
,
and
doe
turne
vnto
their
destruction
,
and
more
grievous
punishment
.
Heere
the
consciences
of
the
elect
are
so
strengthened
in
the
most
infallible
stedfastnes
of
Gods
promises
,
that
there
is
no
matter
of
doubt
left
vnto
them
,
concerning
Gods
most
loving
affection
towards
them
.
CHAP.
15.
SEaventhly
,
the
decree
of
election
is
a
true
and
faithfull
decree
.
For
God
is
not
onely
true
in
his
words
and
promises
,
but
even
truth
itselfe
;
and
that
so
,
that
the
least
suspition
or
shaddow
of
falshood
,
cannot
be
found
in
him
.
Seeing
therefore
that
he
is
true
and
constant
in
his
purpose
,
he
therefore
promiseth
that
which
he
determined
to
give
,
and
perfourme
.
So
that
whatsoever
he
hath
promised
in
matters
touching
salvation
,
that
will
hee
as
truly
without
any
fraude
of
deceit
pay
and
perfourme
,
as
he
himselfe
is
true
and
everlasting
.
This
the
scripture
expresseth
by
this
most
proper
and
significant
word
Emunah
:
for
that
word
doth
signifie
a
most
firme
,
stable
,
and
permanent
thing
,
because
that
the
promise
of
God
is
a
certayne
and
constant
promise
,
so
that
nothing
can
be
found
to
be
more
constant
and
certayne
then
Gods
promise
and
plighted
faith
.
So
also
is
there
nothing
eyther
in
heaven
above
,
or
in
the
earth
beneath
,
in
which
wee
may
more
safely
put
our
trust
and
beliefe
,
then
in
GOD
,
and
in
his
word
.
For
if
a
man
do
more
throughly
looke
,
and
more
intentively
search
into
the
true
interpretation
and
sence
of
the
Hebrew
word
,
he
shall
finde
,
that
the
word
doth
not
signifie
every
truth
,
but
that
truth
onely
which
is
indeede
firmely
grounded
and
established
,
and
so
the
truth
of
God
hath
his
strength
settled
and
grounded
on
the
nature
and
essence
of
God
,
as
on
an
everlasting
foundation
never
to
bee
subverted
.
Therefore
the
truth
of
God
is
not
any
quality
,
gotten
by
some
action
which
appertayneth
not
vnto
the
essence
of
God
,
but
it
is
an
essentiall
propriety
of
his
divine
nature
.
This
truth
of
God
is
onely
the
most
strong
ground
and
never-fayling
foundation
of
the
promises
of
GOD
.
Hence
it
necessarily
followeth
,
that
the
promises
of
God
in
themselves
and
in
deed
are
most
certayn
and
most
true
,
which
shall
certainely
have
their
issue
and
accomplishment
,
and
do
alwayes
carry
with
them
their
everlasting
and
infallible
Amen
.
So
that
God
,
as
well
in
the
second
acte
,
This
therefore
is
a
most
strong
prop
,
and
as
it
were
a
sacred
anker
for
the
faith
and
hope
of
a
Christian
,
that
God
is
not
deceitfull
,
but
true
;
that
he
giveth
and
perfourmeth
in
deede
,
what
he
offered
and
promised
in
word
,
and
deceiveth
not
any
man
with
vaine
and
empty
words
;
that
he
speaketh
nothing
in
vayne
,
nor
boasteth
not
of
his
bounty
above
measure
,
when
he
promiseth
any
thing
largely
and
liberally
;
but
that
he
will
truly
and
without
doubt
performe
that
,
which
he
determined
with
himselfe
to
give
,
therefore
what
he
promiseth
in
word
,
shall
at
length
be
fulfilled
in
deede
:
for
this
infallible
truth
sake
,
the
promises
of
God
are
called
pure
words
,
S.
Iohn
sayth
,
which
surely
is
a
most
horrible
and
grievous
sinne
.
Woe
therefore
vnto
the
popish
foole
divines
,
which
say
,
that
the
word
of
the
scriptures
is
vayne
and
of
none
effect
,
except
it
be
established
in
the
foundation
of
truth
by
the
traditions
of
the
fathers
,
as
if
there
were
more
credit
to
be
given
vnto
man
by
nature
subiect
to
frailety
and
lying
,
then
vnto
God
,
who
by
nature
is
onely
true
and
constant
.
Certaynely
the
word
and
truth
of
God
doth
out-weigh
the
authority
of
all
men
,
as
much
as
God
himselfe
is
better
then
man
.
Heere
by
the
premisses
is
infallibly
inferred
,
that
the
elect
and
the
godly
,
may
in
all
their
troubles
strongly
comfort
themselves
with
the
certainety
of
their
salvation
,
because
God
doth
as
truly
perfourme
his
promises
,
as
he
in
his
nature
is
eternall
and
vnchangeable
.
CHAP.
16.
EIghtly
,
this
decree
is
a
comfortable
decree
,
for
what
can
so
refresh
a
miserable
and
sorowfull
man
,
and
bring
him
into
hope
and
consolation
,
as
the
doctrine
and
knowledge
of
free
election
.
For
our
whole
salvation
,
and
all
things
that
belong
necessarily
vnto
it
,
do
depend
vpon
the
free
mercy
and
election
of
God
,
so
that
salvation
and
life
everlasting
is
certayne
vnto
a
man
,
and
cannot
fayle
him
,
because
that
God
from
everlasting
,
before
the
foundation
of
the
world
,
hath
appoynted
and
ordeyned
it
for
him
,
and
that
of
his
owne
free
mercy
,
without
any
of
the
workes
and
merites
of
mans
owne
doing
.
Salvation
is
in
the
almighty
hand
of
God
,
and
hath
her
abiding-place
in
his
vnchangeable
counsell
,
and
is
reserved
by
God
for
man
.
Therefore
how
can
a
faithfull
man
more
certainely
comfort
and
refresh
himselfe
,
then
by
this
meanes
,
namely
,
by
considering
that
God
the
only
fountaine
of
all
grace
and
mercy
,
hath
chosen
him
before
he
was
,
and
hath
so
loved
him
,
Lastly
,
a
faithfull
man
may
worthily
triumph
with
incredible
ioy
and
gladnes
,
that
all
his
sinnes
are
forgiven
and
pardoned
vnto
him
,
even
for
and
by
the
onely
sacrifice
and
merit
of
Christ
,
so
that
not
the
least
signe
of
them
remayneth
nor
appeareth
.
For
Christ
hath
satisfyed
for
them
by
his
death
,
hee
hath
payd
the
vttermost
farthing
,
and
by
his
bloud
hath
cancelled
the
hand-writing
that
was
against
vs
,
beeing
fastned
to
his
Crosse
.
Therefore
seeing
that
Christ
hath
payd
the
whole
price
of
our
redemption
,
and
hath
susteyned
Gods
anger
against
sinne
,
and
taken
it
away
for
ever
.
I
know
not
anything
,
whereby
a
faithfull
man
may
more
confirme
himselfe
,
and
adde
more
perfect
peace
and
rest
vnto
his
conscience
,
then
by
this
.
Seeing
therefore
that
Gods
iustice
is
satisfyed
,
the
everlasting
throane
of
his
mercy
is
so
erected
,
that
it
worketh
effectually
for
the
salvation
of
mankinde
,
and
doth
mightily
shew
and
declare
the
strength
thereof
against
the
power
of
Sathan
,
and
the
rage
of
the
whole
world
,
and
that
so
,
that
all
the
power
of
hell
,
or
any
other
dangers
,
be
they
never
so
great
,
shall
in
no
wise
be
able
to
hinder
or
annihilate
the
salvation
of
man
.
For
God
with
his
almighty
hand
doth
so
governe
all
things
,
that
they
be
not
onely
,
not
hurtfull
and
noysome
vnto
man
,
but
on
the
contrary
,
Therefore
the
godly
beleevers
have
wherewith
to
comfort
themselves
most
certaynely
,
and
whereof
to
reioyce
,
in
that
they
are
the
sonnes
of
God
,
Heere
is
taught
,
that
the
doctrine
of
election
,
and
the
knowledge
thereof
is
so
necessary
for
Christians
,
as
that
it
ought
to
be
propounded
vnto
them
,
and
insisted
vpon
by
the
publique
ministery
,
for
without
it
they
cannot
have
a
true
knowledge
of
the
grace
of
God
,
neyther
can
they
be
certayne
of
their
salvation
,
nor
manfully
resist
the
temptations
of
the
devil
.
They
therefore
which
desire
that
this
doctrine
should
be
scilenced
or
suppressed
,
they
do
take
away
the
chiefest
comfort
from
the
Church
of
God
,
and
therein
grievously
offend
.
CHAP.
17.
NInthly
,
this
decree
of
election
is
necessary
to
be
knowne
,
for
without
the
knowledge
of
it
we
can
not
have
a
true
and
saving
knowledge
of
the
grace
of
God
,
neither
can
we
determine
or
define
of
any
thing
certaynely
or
soundly
concerning
salvation
,
nor
resist
the
Devill
and
his
temptations
.
For
as
often
as
hee
tempteth
our
faith
(
and
indeede
he
tempteth
it
very
often
)
so
often
ought
wee
to
have
recourse
vnto
election
,
as
vnto
the
onely
strong
foundation
of
our
salvation
,
and
wee
must
most
certaynely
determine
and
set
downe
with
our selves
,
that
wee
are
freely
elected
vnto
salvation
,
and
that
we
cannot
fall
away
,
which
if
wee
do
not
,
wee
cannot
acknowledge
GOD
for
our
Father
,
and
CHRIST
for
our
Redeemer
,
nor
hope
and
looke
for
eternall
life
,
by
the
grace
of
the
one
,
and
merite
of
the
other
.
Whosoever
therefore
doth
truly
acknowledge
,
and
soundly
beleeve
,
that
God
is
his
Father
,
and
Christ
his
redeemer
,
and
doth
place
and
ground
all
his
faith
,
and
all
his
hope
and
confidence
of
salvation
in
him
alone
,
hee
may
knowe
as
verily
that
he
is
chosen
of
God
,
as
God
both
in
his
essence
and
nature
,
and
in
his
word
and
promise
is
true
and
faithfull
.
For
this
sentence
and
promise
of
Christ
is
not
onely
true
,
but
also
more
stedfast
then
the
frame
of
heaven
.
Whosoever
beleeveth
in
me
,
sayth
Christ
,
shall
not
perish
,
but
hath
everlasting
life
.
This
faith
which
doth
acknowledge
and
lay
hold
vpon
Christ
,
is
the
first
and
chiefest
effect
and
fruite
of
salvation
.
Therefore
Gods
election
,
and
the
knowledge
thereof
is
the
onely
strong
foundation
,
on
which
a
Christian
and
saving
faith
may
safely
leane
,
and
remayne
constant
against
all
the
assaults
and
temptations
of
Sathan
.
Wherefore
seeing
that
election
is
as
a
strong
and
invincible
fortresse
against
all
the
subtilties
of
Sathan
,
against
the
assaults
of
the
world
,
and
against
all
the
doubts
and
waverings
of
the
flesh
,
the
knowledge
thereof
is
very
necessary
for
vs
.
Agayne
,
the
doctrine
of
election
is
very
necessary
to
be
knowne
of
vs
for
this
cause
,
because
it
is
one
of
the
chiefest
causes
of
our
salvation
.
This
the
scripture
delivereth
and
expresseth
playnely
and
expressely
,
that
wee
are
therefore
called
and
drawne
vnto
Christ
,
and
vnto
salvation
,
because
that
we
were
first
predestinate
and
elected
.
For
they
onely
and
none
other
are
called
vnto
Christ
,
Moreover
,
this
Decree
is
necessary
for
vs
to
know
,
for
this
cause
;
because
it
teacheth
vs
true
and
profitable
humility
.
And
that
it
setteth
out
and
declareth
vnto
vs
on
this
manner
:
in
that
Salvation
cannot
begotten
and
attayned
at
any
hand
by
our
owne
workes
and
endevours
(
because
it
is
set
out
of
the
reach
and
power
of
all
mortall
men
,
)
but
much
rather
that
wee
are
miserable
and
sinners
,
and
that
so
,
as
that
of
our
owne
strength
we
are
not
able
to
bring
,
no
not
the
least
thought
tending
vnto
good
,
which
may
bee
acceptable
or
well
pleasing
vnto
God
.
Whatsoever
therefore
of
our
owne
power
wee
shall
vndertake
or
doe
,
eyther
by
thought
,
worde
,
or
deed
,
we
do
offend
in
it
,
and
do
draw
vnto
our selves
deservedly
,
iust
and
eternall
damnation
:
and
have
deserved
it
so
often
in
the
iust
iudgement
of
God
,
as
we
have
conceyved
any
thing
in
thought
,
or
done
any
thing
either
in
word
or
deed
:
yea
,
and
more
often
.
For
albeit
that
no
evill
works
either
outward
or
inward
were
committed
of
vs
,
yet
our
corrupt
and
depraved
nature
doth
convince
vs
all
,
and
find
vs
guilty
of
most
iust
damnation
.
Therefore
this
our
most
miserable
estate
,
and
most
desperate
condition
doth
make
vs
much
ashamed
and
confounded
,
and
ought
to
humble
and
debase
vs
with
much
meekenesse
.
For
men
are
then
wont
to
blush
for
shame
,
and
to
be
humbled
,
when
they
are
compelled
to
confesse
&
acknowledge
their
own
misdeeds
,
they
being
many
and
great
,
so
that
they
cannot
defend
nor
excuse
them
:
so
they
begin
to
be
out
of
liking
with
themselves
,
&
distrust
themselves
,
&
are
in
despayre
as
concerning
their
own
merits
,
which
despaire
is
profitable
for
them
.
For
as
long
as
men
be
perswaded
,
that
they
can
doe
any
good
,
whereby
to
attayne
Salvation
;
so
long
they
remaine
and
abide
stiffe
in
theyr
owne
conceit
,
and
doe
not
distrust
themselves
,
as
indeed
they
should
,
nor
are
not
truely
humbled
before
God
,
as
they
ought
to
be
.
For
the
flesh
alwayes
suggesteth
to
a
man
,
that
there
is
some
good
thing
in
him
,
which
went
before
the
grace
of
God
,
for
which
he
should
bee
elected
and
saved
,
and
so
thinketh
that
the
grace
of
God
is
dispensed
and
given
according
vnto
mans
desert
;
and
so
presupposeth
some
naturall
or
morall
good
thing
to
be
in
him
,
or
else
thinketh
that
hee
can
prevent
the
grace
of
God
with
some
preparation
,
or
some
good
desires
,
and
by
so
thinking
can
never
come
to
bee
saved
.
For
God
will
save
and
blesse
man
with
his
grace
,
not
by
the
halfes
,
but
wholy
,
that
so
all
the
glory
and
prayse
may
redound
vnto
God
,
as
vnto
the
onely
author
of
Salvation
.
For
God
doth
not
promise
nor
impart
his
grace
vnto
any
,
but
to
such
as
are
in
despayre
and
out
of
hope
in
regard
of
themselves
.
For
man
is
then
capable
of
the
grace
of
God
,
when
as
he
thinketh
himselfe
not
onely
voyd
and
destitute
of
all
goodnes
,
but
also
replenished
and
over-whelmed
with
all
vngodlinesse
.
Wherefore
,
if
a
man
desire
to
be
saved
,
hee
will
suppose
no
good
thing
to
be
in
himselfe
,
as
if
he
could
doe
any
thing
for
his
Salvation
:
but
being
throughly
humbled
and
deiected
,
will
flie
onely
to
the
incomprehensible
goodnesse
of
God
,
and
will
know
that
his
whole
Salvation
dependeth
vpon
the
wil
and
good
pleasure
of
God
.
This
humiliation
from
the
heart
,
is
the
first
step
to
Salvation
:
Furthermore
,
the
Decree
of
Election
is
necessary
for
vs
to
know
,
for
this
cause
also
;
because
that
it
edifieth
and
buildeth
vp
our
fayth
strongly
and
surely
,
and
maketh
vs
most
certayne
that
Salvation
cannot
fayle
vs
.
For
there
is
no
better
,
nor
fitter
meanes
for
the
building
vp
of
our
fayth
,
then
free
Election
,
which
doth
consist
in
the
eternall
and
vnchangeable
Decree
and
good
pleasure
of
God
;
so
that
Salvation
which
dependeth
thereupon
,
cannot
be
intercepted
or
taken
from
vs
by
any
creatures
.
For
therefore
Salvation
is
certayne
&
vnmooveable
,
because
it
is
grounded
vpon
the
Counsell
of
God
and
is
reserved
and
kept
vntouched
,
agaynst
all
the
assaultes
and
subtilties
of
Sathan
.
Heere
therefore
wee
ought
to
know
,
that
Salvation
proceedeth
from
two
distinct
causes
:
First
,
it
floweth
from
the
love
of
God
,
as
from
an
heavenly
fountayne
;
and
then
,
it
is
purchased
by
the
blood
and
merites
of
Christ
.
Christ
ioyneth
both
these
causes
together
,
saying
,
God
so
loved
the
world
,
that
hee
gave
his
onely
begotten
Sonne
,
that
all
which
beleeved
in
him
should
not
perish
,
but
have
everlasting
life
.
Vpon
this
therefore
,
is
our
whole
Salvation
,
and
the
vnfallible
hope
and
safety
thereof
settled
and
grounded
;
in
that
God
,
the
most
Mighty
,
hath
given
vs
vnto
his
Sonne
,
as
his
owne
proper
goods
,
and
doth
iustifie
vs
in
him
,
and
doth
not
suffer
vs
beeing
iustified
,
Therefore
this
doctrine
of
Election
,
seeing
it
is
the
onely
gate
vnto
righteousnes
,
the
onely
way
vnto
God
,
and
the
onely
entrance
into
heaven
;
it
is
not
,
(
as
some
falsely
thinke
)
the
occasion
of
desperation
,
the
breake-necke
of
Salvation
,
and
(
as
it
pleaseth
some
)
the
deepe
pit
of
perdition
;
neyther
is
it
a
subtill
and
dangerous
speculation
(
as
others
report
)
which
tyreth
mens
minds
without
any
fruite
,
and
beguileth
and
deceyveth
them
with
vayne
words
:
but
it
is
a
sound
and
profitable
doctrine
,
which
tendeth
vnto
godlinesse
,
and
to
a
serious
feare
of
God
,
and
chiefely
it
is
profitable
to
represse
and
keepe
vnder
the
pride
and
arrogancy
of
man
.
For
what
thing
can
more
ravish
vs
with
the
love
and
admiration
of
Gods
exceeding
great
goodnesse
towardes
vs
,
then
Gods
free
and
more
then
fatherly
Election
,
in
that
of
his
aboundant
grace
and
mercy
,
he
hath
appoynted
certayne
Salvation
for
vs
before
we
were
,
and
stayed
not
so
long
till
wee
came
vnto
him
,
and
desired
Salvation
of
him
?
Was
it
not
a
mercie
above
all
mercies
,
in
that
hee
ordayned
Salvation
for
vs
which
beleeve
in
Christ
,
and
embrace
his
Gospel
,
before
he
had
created
vs
?
Was
not
this
also
a
singular
and
inestimable
mercie
above
all
mercies
,
in
that
he
hath
elected
vs
in
Christ
,
and
adopted
vs
for
sonnes
,
which
were
in
our selves
altogether
wretched
and
vnworthy
,
and
deserved
rather
to
be
condemned
then
to
bee
saved
?
was
it
not
an
honour
above
all
honours
,
in
that
of
the
children
of
wrath
,
hee
made
vs
the
children
of
God
,
and
the
brethren
of
Christ
?
Is
not
this
noblenesse
above
all
nobility
,
and
dignity
above
all
dignity
,
to
have
God
for
our
Father
,
to
have
Christ
for
our
brother
,
and
to
heare
his
Church
as
our
mother
,
and
to
be
a
true
and
lively
member
thereof
?
This
doctrine
of
Election
is
not
onely
the
chiefe
part
of
the
Gospel
,
but
also
the
foundation
of
the
Gospel
,
and
the
issue
and
chiefe
poynt
of
our
Salvation
.
For
Augustine
of
the
Predestination
of
Saintes
,
And
although
there
have
beene
alwayes
some
,
from
the
beginning
of
the
Gospel
,
which
perswaded
by
the
allurements
and
wisedome
of
the
flesh
,
have
thought
that
the
doctrine
of
Predestination
should
not
be
openly
taught
and
published
abroad
,
because
they
feared
that
it
would
be
the
occasion
and
mistresse
of
desperation
or
of
a
dissolute
life
:
yet
they
are
in
no
sort
to
be
beleeved
nor
followed
.
For
the
causes
which
they
alledge
,
although
at
the
first
sight
,
they
may
seeme
to
have
some
colour
or
weight
,
yet
indeed
they
do
but
cast
a
miste
before
our
eyes
,
and
are
of
no
importance
.
For
the
danger
which
they
feare
,
is
vayne
,
and
almost
none
at
all
:
For
Predestination
is
the
true
cause
&
the
absolute
matter
of
our
greatest
hope
and
sweetest
consolation
,
Therefore
in
this
worke
of
Salvation
,
the
grace
of
God
is
so
great
,
as
that
it
cannot
be
sayde
to
bee
greater
.
Therefore
there
ariseth
no
desperation
at
all
out
of
this
doctrine
of
Election
,
if
it
bee
well
and
truely
vnderstood
and
according
to
the
meaning
expounded
,
but
contrariwise
great
consolation
commeth
there
from
;
which
if
it
be
well
taught
vnto
men
,
and
diligently
insisted
vpon
,
an
admirable
trust
and
confidence
in
God
,
and
a
most
certayne
hope
of
Salvation
proceedeth
and
commeth
out
of
it
.
Therefore
hath
God
appoynted
the
holy
ministery
of
the
Gospel
,
that
men
might
diligently
bee
informed
of
his
so
great
mercy
.
Also
he
would
that
admonitions
and
threatnings
should
be
drawne
from
thence
,
and
be
propounded
vnto
men
.
For
they
are
certayne
meanes
,
by
which
God
is
powerfull
,
and
expelleth
all
drowsines
from
his
children
,
and
striketh
in
them
a
serious
feare
and
reverence
of
himselfe
.
So
God
by
this
meanes
,
doth
bring
men
vnto
Salvation
,
ordayned
for
them
from
everlasting
.
They
therefore
which
suppose
that
the
course
of
a
good
life
is
overthrowne
or
hundred
by
this
doctrine
of
Election
,
are
grossely
deceyved
.
But
of
all
,
they
doe
most
grievously
sinne
,
which
reason
thus
.
If
I
bee
predestinated
vnto
Salvation
,
then
,
howsoever
I
live
,
I
shall
be
saved
,
and
shall
not
perish
:
But
if
I
be
appoynted
to
destruction
,
it
will
nothing
avayle
me
to
live
well
:
yea
,
though
I
should
exercise
my selfe
in
all
kind
of
vertue
,
yet
it
would
doe
me
no
good
,
but
in
the
ende
I
shal
of
necessity
bee
condemned
and
perish
everlastingly
:
why
therefore
shouid
I
be
carefull
of
the
course
and
order
of
good
living
:
and
exercise
my selfe
one
while
with
this
,
and
an
other
while
with
that
kind
of
labour
or
study
?
This
is
not
a
speech
of
the
children
of
God
,
but
of
the
children
of
the
Divell
.
God
did
elect
vs
before
the
foundations
of
the
world
were
layd
,
that
wee
should
bee
holy
and
vnblameable
before
him
through
love
.
Therefore
the
Elect
must
shunne
wickednesse
,
and
not
commit
it
.
Agayne
,
they
which
thinke
themselves
to
be
reprobates
,
must
not
for
that
cause
do
wickedly
;
but
ought
rather
to
hate
and
fly
all
vngodlinesse
,
least
that
by
theyr
more
grievous
wickednesse
,
they
do
likewise
plucke
more
grievous
condemnation
vpon
theyr
owne
heads
.
For
they
shall
bee
farre
more
gently
dealt
withall
,
which
doe
avoyd
these
or
those
sinnes
,
and
defile
not
themselves
with
all
wickednesse
,
and
all
pollution
of
sinne
;
then
with
them
,
who
do
plunge
themselves
into
all
wickednesse
and
vngodlinesse
,
and
wallow
and
defile
themselves
in
it
,
as
a
Sowe
in
the
myre
.
For
this
is
a
perpetuall
law
,
and
vnchangeable
rule
of
Gods
iustice
,
that
punishments
should
be
proportioned
vnto
sinne
.
So
that
more
grievous
and
more
haynous
sinnes
,
shall
be
tormented
with
more
grievous
and
more
hainous
torments
.
Wherefore
,
to
avoyd
evil
,
and
to
doe
good
,
is
profitable
vnto
the
reprobate
;
For
so
theyr
punishment
of
condemnation
is
eased
,
and
made
more
gentle
.
Agayne
,
they
doe
greatly
offend
,
because
they
doe
thinke
themselves
reprobates
from
everlasting
,
and
that
they
shall
be
damned
for
ever
.
For
so
they
would
prevent
Gods
iudgement
;
For
hee
hath
fore-appoynted
a
set
,
and
certayne
time
,
to
call
his
Elect
in
:
which
seeing
they
expect
not
,
but
doe
iudge
and
condemne
themselves
,
they
doe
not
onely
prevent
God
and
his
iudgement
;
but
also
by
theyr
rash
attempt
,
they
goe
about
to
prescribe
God
a
time
and
meanes
to
call
them
,
and
doe
invade
and
arrogate
the
parts
of
that
worke
vnto
themselves
.
Therefore
,
they
ought
while
they
live
here
,
to
hope
well
,
yea
,
very
well
,
concerning
the
infinite
and
free
goodnesse
of
God
,
and
to
awayt
the
time
of
theyr
vocation
and
calling
,
and
to
attend
vpon
God
for
his
workes
both
present
and
to
come
,
vntill
hee
reveale
his
iudgement
and
counsell
,
by
his
calling
of
them
:
especially
seeing
that
hee
calleth
and
saveth
his
children
oftentimes
in
the
latter
time
of
theyr
life
,
and
in
the
very
agony
of
death
,
at
the
last
gaspe
.
So
that
although
at
this
day
,
they
neyther
see
nor
feele
in
themselves
,
any
tokens
of
Gods
love
,
yet
by
Gods
good
gift
,
they
may
see
and
feele
them
to
morrow
.
For
although
the
Sunne
shine
not
in
the
night
time
,
it
doth
not
follow
,
that
it
shall
never
shine
nor
shew
it selfe
more
:
but
after
a
while
,
the
Sonne
will
rise
,
and
disperse
his
light
and
his
beames
all
about
farre
and
wide
:
So
likewise
,
although
men
be
vnbeleeving
to
day
,
yet
to
morrow
they
may
obtayne
fayth
by
the
goodnesse
of
God
,
Therefore
,
by
how
much
the
more
men
are
guilty
of
these
or
any
other
sinnes
,
by
so
much
the
more
is
the
grace
of
God
made
glorious
in
theyr
Salvition
and
Redemption
.
For
these
are
the
wordes
of
God
,
which
cannot
lie
nor
deceyve
,
which
the
Apostle
pronounceth
playnely
from
the
mouth
of
God
,
saying
,
Where
sinne
aboundeth
,
there
grace
doth
much
more
abound
.
By
these
things
thus
spoken
,
it
is
vndoubtedly
true
,
that
the
doctrine
and
preaching
of
Predestination
is
neyther
the
cause
of
desperation
,
nor
the
occasion
of
a
dissolute
life
:
but
where
that
is
not
taught
,
and
diligently
vrged
amongst
men
,
there
they
runne
out
,
and
let
loose
the
raynes
to
all
vncleanenesse
,
and
runne
headlong
into
the
lust
of
committing
wickednesse
,
so
that
not
onely
a
window
,
but
even
a
great
Gate
is
left
wide
open
for
them
vnto
all
manner
of
iniquitie
.
For
where
the
doctrine
of
Predestination
is
not
vrged
and
publikely
preached
vnto
men
,
there
men
cannot
come
vnto
the
sure
and
saving
knowledge
of
theyr
Salvation
,
but
being
stil
vncertayne
and
doubtfull
of
it
,
But
thou
O
man
,
which
art
but
a
vayne
and
fading
shadow
,
why
dost
thou
with
thy
impure
lippes
and
malicious
tongue
reproch
or
vilifie
the
wholesome
trueth
of
God
,
and
layest
it
open
to
the
common
contempt
and
scorne
of
the
disordered
common
people
?
Wilt
thou
bee
wiser
then
God
?
in
that
thou
art
not
content
with
that
means
of
attayning
salvation
,
which
God
from
everlasting
hath
appoynted
and
ordayned
before
thou
wert
?
Wilt
thou
have
God
which
created
thee
,
subiect
vnto
thee
?
Wilt
thou
aske
him
the
reasons
of
his
counsell
?
Acknowledge
and
bewayle
thine
owne
wickednesse
and
vncleannesse
;
and
heartily
detest
and
abhorre
those
workes
fore-seene
,
together
with
thine
vntowardnesse
and
pollution
,
and
humbly
fly
vnto
,
&
beseech
the
infinite
free
mercy
of
God
,
that
he
,
taking
pitie
vpon
thee
,
would
vouchsafe
,
in
and
through
his
Sonne
to
receyve
thee
into
his
favour
,
and
to
save
thee
:
otherwise
thou
and
thy
workes
fore-seene
,
which
are
odious
vnto
God
,
must
needes
perish
everlastingly
.
What
art
thou
that
forbiddest
that
to
be
taught
,
which
God
will
have
to
be
published
and
preached
all
about
?
Thinkest
thou
that
he
is
foolish
or
ill
advised
,
that
hitherto
he
knoweth
not
what
ought
to
be
taught
,
and
what
ought
not
to
be
taught
,
that
thou
art
become
his
master
to
prescribe
a
rule
,
how
to
ordaine
things
,
&
what
to
teach
?
as
though
hee
knewe
not
what
ought
to
bee
done
,
except
thou
shouldest
instruct
and
teach
him
,
as
if
he
were
rude
and
vnskilfull
.
Ought
the
Creator
come
to
learne
of
thee
,
being
an
vncleane
creature
,
what
is
meete
to
be
preached
abroad
?
Tell
me
I
pray
thee
,
where
is
thy
face
and
conscience
?
where
is
that
feare
and
honour
,
which
the
creature
ought
to
give
the
Creator
?
Surely
it
is
not
in
thee
,
for
then
thou
wouldest
submit
thy selfe
to
God
,
and
to
his
wisedome
with
all
humblenesse
of
minde
,
and
wouldest
with
due
reverence
give
deserved
thanks
vnto
him
,
for
this
so
merciful
Decree
of
his
.
But
it
is
no
marvell
,
that
thou
iudgest
so
rashly
and
wickedly
of
Predestination
,
and
the
doctrine
thereof
,
seeing
that
thou
presumest
to
search
and
find
out
that
Decree
of
God
,
without
the
helpe
of
his
word
,
by
thine
owne
madde
and
distracted
speculations
.
And
therefore
most
fitly
hath
Austine
spoken
of
thee
,
God
is
bound
to
no
man
,
neyther
oweth
any
thing
to
any
man
:
wherefore
without
all
controversie
,
it
was
a
most
free
thing
for
him
to
choose
some
vnto
Salvation
of
his
free
mercy
;
and
by
his
iust
iudgement
to
appoint
others
vnto
eternall
destruction
:
and
mans
reason
ought
not
to
murmure
at
this
separation
and
difference
that
God
maketh
betweene
men
,
but
to
rest
contented
with
it
.
CHAP.
18.
TEnthly
,
this
Decree
of
Election
,
is
a
most
free
Decree
:
because
that
all
thinges
which
God
doth
,
hee
doth
freely
without
any
compulsion
or
impediment
.
This
consisteth
and
may
be
set
downe
in
two
members
.
The
first
is
taken
from
his
infinite
wisedome
,
in
that
of
himselfe
hee
alwayes
vnderstandeth
and
knoweth
perfectly
all
things
which
have
beene
,
and
which
are
to
come
;
so
that
there
can
bee
found
in
him
no
ignorance
of
any
thing
,
nor
any
errour
in
iudgement
:
therefore
there
is
nothing
that
can
lie
hidden
or
secret
from
him
;
for
whatsoever
hee
doth
,
hee
doth
most
freely
,
and
no
man
is
able
to
prevent
or
deceyve
his
wisedome
.
The
other
dependeth
of
his
infinite
power
,
in
that
God
hath
none
above
him
,
nor
equall
to
him
.
Therefore
his
Will
cannot
bee
governed
nor
turned
by
any
cause
,
but
dependeth
wholy
of
it selfe
so
,
that
simply
and
absolutely
it
hath
power
of
it selfe
.
For
as
God
hath
no
cause
that
made
him
,
so
also
hath
he
no
cause
that
ruleth
and
governeth
him
.
Therefore
whatsoever
hee
willeth
and
doeth
,
he
willeth
and
doeth
it
most
freely
,
and
none
can
resist
or
hinder
his
will
.
Therefore
God
hath
most
absolute
and
soveraigne
power
,
Heere
weake
flesh
and
mans
reason
ought
not
to
fret
and
murmure
against
God
,
because
that
in
his
wisedome
he
doth
iudge
and
determine
so
vnequally
of
those
that
are
equall
.
For
God
oweth
nothing
to
any
man
,
neyther
is
he
bound
to
any
man
.
Agayne
,
all
mankinde
,
as
the
Apostle
witnesseth
,
is
in
the
almighty
hand
of
God
,
De
correp.
&
grat
.
And
this
ought
not
to
trouble
the
godly
,
because
that
all
are
not
appoynted
to
salvation
,
and
but
a
few
onely
shall
be
saved
:
for
they
know
and
beleeve
,
having
learned
it
by
the
word
of
God
,
that
all
have
fallen
into
most
iust
condemnation
;
and
,
why
all
men
are
not
delivered
from
thence
,
is
not
in
mans
power
to
determine
and
iudge
,
but
must
be
left
wholely
to
the
iudgement
and
wisedome
of
God
.
Further
it
doth
hence
appeare
that
all
are
not
elected
,
because
that
the
scripture
affirmeth
in
many
places
that
some
onely
are
elected
,
and
the
rest
reiected
.
Agayne
,
the
scripture
sayth
manifestly
,
that
he
hath
mercy
on
whom
he
will
,
And
although
God
hath
not
ordeyned
every
one
vnto
salvation
,
but
hath
appoynted
some
vnto
eternall
destruction
,
yet
there
is
no
accepting
of
persons
with
him
:
as
if
God
did
elect
and
save
this
or
that
man
for
any
outward
good
things
,
such
as
are
riches
,
honours
,
noblenes
of
birth
,
cuntry
,
comely
proportion
,
beauty
,
excellent
knowledge
and
learning
,
and
other
things
of
the
like
sort
:
these
things
albeit
among
men
they
are
in
great
estimation
,
yet
with
God
they
are
of
no
account
.
For
God
respecteth
and
esteemeth
the
sincerity
of
the
heart
,
and
the
innocency
of
life
,
(
although
that
as
concerning
the
decree
of
election
he
respecteth
not
these
neither
,
)
but
these
outward
good
things
,
howsoever
they
be
most
pretious
,
and
to
be
esteemed
as
the
good
gifts
of
God
,
and
his
name
ought
to
be
praysed
for
them
,
yet
in
the
matter
of
election
he
setteth
nothing
by
them
,
for
they
are
not
of
such
worth
,
as
that
any
for
them
should
be
elected
vnto
eternall
life
.
If
they
were
the
cause
of
election
,
it
would
manifestly
follow
,
that
everlasting
salvation
might
be
attayned
by
the
goods
of
nature
,
or
by
the
study
and
merits
of
man
.
Wherefore
they
which
heere
make
a
question
of
the
accepting
of
persons
,
do
neyther
know
themselves
,
nor
the
iustice
of
God
rightly
as
they
ought
to
do
;
and
do
grievously
offend
herein
,
because
that
in
this
matter
they
stick
not
to
liken
and
compare
God
with
lying
and
deceiveable
men
,
who
often
times
are
blinded
with
the
outward
hew
of
things
,
and
are
withdrawne
from
the
right
way
,
so
that
they
give
their
verdit
and
sentence
in
the
behalfe
of
vniust
causes
.
Moreover
,
they
fall
into
a
fallacy
full
of
ignorance
,
or
else
of
wickednes
,
for
they
foyst
in
fayned
and
imaginary
causes
in
stead
of
true
and
necessary
causes
,
as
if
they
should
set
mouse-doong
to
sale
in
stead
of
pepper
.
For
if
those
outward
good
things
were
the
cause
why
these
or
these
should
be
chosen
,
then
surely
oftentimes
the
worst
should
be
elected
,
and
the
best
reiected
.
For
there
are
many
good
men
found
which
want
those
outward
things
,
and
many
times
they
are
wicked
which
overflow
and
abound
with
them
.
Therefore
that
obiection
of
the
accepting
of
persons
,
is
not
simple
,
but
doth
comprehend
many
evils
vnder
it
,
by
which
Sathan
on
the
one
side
doth
with
mayne
force
push
at
the
glory
of
God
,
and
on
the
other
side
doth
openly
set
himselfe
against
the
salvation
of
mankind
,
and
laboureth
to
overthrow
and
hinder
it
.
For
salvation
cannot
be
obteyned
,
if
the
true
cause
of
salvation
be
not
vnderstoode
and
knowne
,
for
nothing
can
be
brought
forth
by
any
thing
else
,
but
by
his
owne
proper
and
true
cause
.
But
if
this
obiection
should
take
place
,
salvation
should
be
transported
from
the
true
cause
thereof
vnto
a
false
cause
,
and
so
be
in
ieoperdy
of
losing
.
Moreover
,
God
when
he
elected
vs
,
did
call
vs
as
it
were
from
nothing
.
For
there
was
no
good
thing
in
our
nature
,
which
could
be
acceptable
and
approved
vnto
him
,
therefore
of
his
free
goodnes
and
mercy
he
decreed
to
adopt
vs
for
children
by
election
.
By
all
these
things
it
evidently
appeareth
,
and
is
sufficiently
proved
,
that
God
hath
absolute
power
and
free
will
in
the
electing
and
reprobating
of
men
.
For
God
is
bereft
of
the
chiefest
part
of
his
honor
and
glory
,
vnlesse
this
authority
be
granted
him
over
men
,
to
be
the
only
iudge
and
disposer
of
life
and
death
eternal
.
Although
God
from
everlasting
hath
in
his
iust
iudgement
cast
away
the
reprobates
from
all
hope
of
salvation
,
yet
they
are
condemned
for
nothing
but
for
their
owne
sinnes
and
misdeedes
,
so
that
they
cannot
complayne
but
of
their
owne
deservings
.
CHAP.
19.
ELeventhly
,
this
decree
of
Predestination
,
is
a
iust
decree
.
For
God
in
his
works
is
not
onely
most
free
,
but
also
in
the
same
is
most
iust
,
and
vpright
.
Therefore
whatsoever
he
willeth
and
doeth
,
he
willeth
and
doeth
iustly
.
In
as
much
therefore
as
he
hath
reprobated
some
men
,
and
appoynted
them
to
eternall
damnation
,
he
hath
reprobated
,
and
decreed
to
condemne
them
iustly
.
But
that
this
question
may
the
more
cleerely
be
discussed
,
and
the
better
vnderstoode
,
we
must
note
two
things
.
First
,
that
God
in
his
nature
is
iust
.
Secondly
,
that
over
and
besides
his
nature
he
willeth
and
doeth
nothing
in
his
workes
but
that
which
is
iust
.
Moreover
,
God
is
so
iust
in
his
nature
,
as
that
his
iustice
is
not
any
accidentall
quality
,
which
is
gotten
and
attayned
by
such
or
such
actions
,
or
which
sometimes
admitteth
augmentation
,
and
sometimes
diminution
,
but
it
is
an
essentiall
propriety
in
God
,
which
cannot
be
absent
from
God
,
except
he
cease
to
be
God
.
So
that
iustice
most
properly
agreeth
vnto
God
,
for
he
is
iust
indeede
properly
,
and
so
iust
,
that
not
the
least
part
of
iustice
can
be
found
to
be
,
which
proceedeth
and
commeth
not
from
Gods
iustice
.
Therefore
the
creatures
have
so
much
iustice
and
vprightnes
,
as
it
pleaseth
God
to
instill
and
powre
into
them
.
So
that
Gods
iustice
is
the
fountayne
and
welspring
of
all
other
iustice
.
Certaynely
God
in
his
nature
and
will
is
so
iust
,
that
no
vniust
thing
can
not
onely
be
found
in
him
,
but
withall
likewise
he
can
endure
no
iniquity
in
his
creatures
.
For
the
will
of
God
is
not
onely
iust
continually
,
but
also
it
is
the
onely
imitable
measure
and
rule
of
all
other
righteousnes
:
and
that
so
,
that
no
other
things
can
be
eyther
iust
or
vniust
,
but
those
which
GOD
shall
pronounce
iust
or
vniust
.
Therefore
whatsoever
he
shall
iudge
vniust
,
cannot
in
any
wise
be
iust
,
and
on
the
contrary
,
those
things
which
he
shall
esteeme
as
iust
,
no
man
ought
to
thinke
vniust
.
Therefore
seeing
that
GOD
,
both
in
his
nature
and
in
his
will
is
exceeding
iust
,
it
followeth
that
all
things
which
hee
willeth
and
doeth
,
must
needes
bee
iust
.
For
as
every
cause
doth
bring
forth
his
effect
,
so
also
that
effect
doth
declare
of
what
sort
the
cause
is
.
For
as
the
essence
of
the
effect
proceedeth
from
the
cause
,
so
in
like
manner
the
knowledge
of
the
cause
is
by
his
effect
.
For
such
as
the
cause
was
,
such
also
must
the
effect
needes
follow
,
therefore
from
a
iust
cause
there
must
needes
proceede
iust
effects
:
wherefore
in
that
that
God
hath
reprobated
many
men
,
and
reiected
them
from
his
grace
,
he
hath
reprobated
them
,
and
reiected
them
iustly
.
For
all
the
works
of
God
are
iust
,
as
the
scripture
sayth
;
but
reprobation
is
a
worke
of
God
,
therefore
it
must
needes
be
iust
.
For
who
would
deny
that
to
be
in
the
[
*
](A10615-e16770-b)
*
Species
.
particular
kinde
,
which
is
in
the
[
)(
](A10615-e16780-b)
)(
Genus
.
generall
?
or
who
would
say
that
the
nature
of
the
causes
is
not
in
the
effects
.
This
iustice
or
righteousnes
of
God
is
altogether
incomprehensible
,
and
stretcheth
and
enlargeth
it selfe
as
farre
as
the
very
nature
and
essence
of
God
doth
.
Therefore
God
can
deliberate
and
do
many
and
infinite
things
,
farre
above
the
capacity
of
man
,
and
that
most
vprightly
,
although
they
seeme
to
be
otherwise
in
the
wisedome
of
man
.
Therefore
howsoever
God
from
everlasting
hath
appoynted
certayne
men
to
eternall
perdition
before
they
were
created
,
or
had
done
any
evill
;
yet
for
all
this
he
cannot
be
convinced
of
any
iniustice
,
because
that
he
hath
free
power
over
all
things
,
and
a
iust
will
in
all
things
,
so
that
he
may
iustly
do
in
all
his
creatures
whatsoever
he
doth
or
will
do
.
Therefore
in
that
he
hath
appoynted
some
men
vnto
everlasting
destruction
,
hee
hath
done
iustly
,
for
hee
is
a
most
free
agent
.
Therefore
though
he
take
pity
vpon
some
,
and
reiect
others
;
though
he
regenerate
some
and
harden
others
;
though
he
save
some
and
destroy
others
,
yet
these
and
such
like
works
are
the
iust
works
of
God
,
which
he
may
do
freely
.
Is
it
not
lawfull
forme
,
sayth
that
Lord
of
the
Vineyard
in
the
Parable
,
This
worke
and
decree
of
reprobation
,
in
the
iudgement
of
man
seemeth
contrary
to
the
law
,
and
Christian
charity
.
For
the
law
commandeth
,
and
charity
willeth
,
that
there
be
no
hurt
done
to
any
man
,
but
good
vnto
all
,
but
there
is
no
good
but
hurt
done
vnto
them
,
which
are
ordeyned
vnto
this
miserable
condition
and
cursed
estate
,
therefore
it
is
repugnant
to
charity
and
contrary
to
the
lawe
:
I
answere
,
God
is
not
bound
nor
subiect
vnto
the
lawe
;
so
that
he
gave
that
commandement
to
men
only
,
and
not
to
himselfe
.
Agayne
,
the
iustice
of
God
is
altogether
infinite
,
whose
greatnes
the
shallownes
of
mans
capacity
cannot
conteyne
,
nor
search
out
,
therefore
it
is
not
to
be
measured
by
the
law
and
rule
of
civile
iustice
.
For
there
is
no
consequence
from
an
infinite
thing
vnto
a
finite
thing
,
because
there
is
no
proportion
betweene
them
.
Therefore
a
man
in
this
matter
must
renounce
all
naturall
reason
,
and
submit
himselfe
wholy
vnto
the
onely
wise
God
,
knowing
,
that
the
iustice
of
God
cannot
be
examined
,
or
comprehended
by
the
shallow
conceit
of
man
,
nor
be
measured
according
to
the
rule
of
civill
iustice
.
Therfore
it
were
extreme
madnes
,
&
blasphemous
impiety
,
not
to
attribute
more
wisedome
&
vprightnes
vnto
God
,
then
man
can
vnderstand
or
imagine
.
Surely
this
were
to
erect
and
worship
a
vaine
idoll
in
the
steed
of
God
,
or
rather
to
deny
God
himselfe
.
Moreover
,
there
are
certaine
particular
works
of
God
,
which
are
not
to
be
reduced
to
the
generall
rule
of
equity
,
as
for
example
,
the
fact
of
Abraham
,
who
in
his
obedience
vnto
God
,
would
have
killed
his
sonne
,
and
have
sacrificed
him
vnto
God
;
when
as
notwithstanding
the
law
sayth
,
Thou
shalt
not
kill
.
The
holy
man
of
God
knew
,
that
God
was
not
subiect
to
the
law
,
but
that
it
was
given
vnto
men
onely
,
so
that
he
did
not
examine
the
speciall
commaundement
(
which
he
had
received
concerning
the
sacrificing
of
his
Sonne
)
according
to
the
lawe
,
but
simply
obeyed
the
commaundement
of
God
,
and
desired
to
execute
it
with
a
ready
and
good
will
.
By
this
example
we
are
taught
,
first
,
that
God
sometimes
doth
decree
somewhat
in
his
secret
will
,
which
he
prescribeth
not
in
his
lawe
.
Secondly
,
that
we
must
obey
this
his
secret
will
when
God
commaundeth
,
though
the
lawe
after
a
sort
commaund
the
contrary
,
otherwise
the
will
of
God
revealed
in
his
word
is
the
onely
continuall
rule
of
good
life
.
So
,
there
may
be
some
worke
which
God
doth
not
therefore
will
because
it
is
iust
,
but
it
is
therefore
iust
because
he
willeth
it
,
and
thinketh
it
good
.
Furthermore
,
although
of
two
men
,
of
which
neyther
had
done
any
thing
,
he
hath
predestinated
the
one
vnto
life
,
&
the
other
vnto
death
,
and
that
before
the
foundation
of
the
world
,
yet
this
predestination
is
no
lesse
iust
,
then
if
both
had
bin
created
,
and
committed
many
great
offences
.
But
it
apeareth
manifestly
,
that
reprobation
was
decreed
before
all
time
,
and
not
ordeined
in
time
,
both
from
the
nature
of
God
,
and
also
by
the
holy
scripture
.
From
the
nature
of
God
it
appeareth
,
because
God
doth
nothing
with
a
new
will
,
but
all
things
by
his
everlasting
will
:
whatsoever
therefore
God
doth
in
time
,
that
did
he
determine
to
do
before
all
time
;
otherwise
there
should
manifest
change
be
found
in
him
,
if
he
should
do
the
least
thing
in
time
,
which
he
did
not
determine
to
do
,
before
time
from
everlasting
.
By
the
scripture
it
is
evident
,
because
that
every
where
,
as
well
in
the
doctrine
of
reprobation
as
election
it
reduceth
vs
vnto
the
eternall
counsell
of
God
,
that
men
might
certaynely
be
perswaded
,
that
nothing
happeneth
vnto
them
in
this
life
,
which
was
not
ordeyned
and
decreed
for
them
by
God
from
everlasting
.
So
that
,
that
happeneth
to
them
in
time
,
which
God
hath
fore-ordeyned
before
time
.
Moreover
,
although
the
reprobates
be
reiected
from
this
mercy
of
salvation
by
the
iust
and
eternall
iudgement
of
God
;
yet
they
are
not
condemned
but
for
their
owne
sinnes
and
misdeeds
,
by
which
they
deserve
,
and
pull
vpon
their
owne
heads
the
iust
wrath
of
God
,
and
eternall
destruction
.
Therefore
,
although
they
are
not
reprobated
&
reiected
for
any
infidelity
or
wicked
deeds
foreseene
,
but
because
God
hath
so
willed
it
and
decreed
it
iustly
,
yet
they
shall
not
be
condemned
but
for
their
owne
vngodlines
.
To
conclude
:
as
there
is
no
merit
foregoing
in
election
,
so
also
is
there
no
desert
foregoing
in
reprobation
,
but
both
do
proceede
and
flowe
from
the
good
pleasure
of
God
.
Now
heere
remayneth
to
be
shewed
briefly
,
for
what
causes
the
reprobates
are
subiect
and
liable
vnto
iust
condemnation
.
The
first
cause
of
their
destruction
,
is
the
corruption
of
their
nature
:
this
is
so
great
,
that
it
is
fully
sufficient
for
to
condemne
them
iustly
,
as
we
may
see
in
the
death
and
condemnation
of
infants
and
little
children
that
are
reprobated
,
who
although
they
be
polluted
with
fewe
or
none
actuall
sinnes
,
yet
for
the
originall
corruption
of
their
nature
they
are
thrust
hedlong
into
everlasting
destruction
.
Therefore
this
corruption
of
nature
is
the
first
and
meritorious
cause
of
damnation
.
Agayne
,
God
vouchsafeth
not
to
bestow
vpon
them
the
mercy
of
regeneration
,
but
leaveth
them
by
his
iust
iudgement
in
their
former
depravation
of
nature
.
Neyther
can
God
be
accused
or
charged
with
iniury
,
because
he
doth
not
reforme
nor
better
them
;
for
God
doth
not
owe
them
so
much
,
because
he
hath
not
promised
it
vnto
them
,
and
therefore
is
not
bound
to
perfourme
it
.
And
as
for
the
promises
,
although
by
the
publike
ministery
of
the
Church
they
be
pronounced
vnto
all
that
heare
in
generall
,
yet
indeed
and
effectually
they
do
properly
pertayne
and
belong
vnto
the
elect
only
:
for
whatsoever
God
hath
promised
in
the
Gospell
,
and
in
the
matter
of
salvation
,
they
onely
obteyne
and
enioy
.
Agayne
,
the
promises
do
not
declare
what
God
hath
decreed
and
determined
concerning
every
one
,
but
do
shew
how
he
is
affected
towards
them
that
beleeve
,
therefore
they
belong
to
none
but
to
the
beleevers
,
so
that
God
oweth
nothing
to
the
reprobates
,
but
deserved
wrath
,
and
iust
indignation
.
Therefore
in
that
he
doth
not
call
them
,
nor
draw
them
to
Christ
,
nor
iustify
them
in
him
,
nor
create
faith
in
them
,
it
is
for
this
cause
,
because
he
hath
not
chosen
them
,
so
that
when
the
cause
is
denyed
them
,
the
effects
must
needs
be
denyed
them
also
.
For
to
whomesoever
he
vouchsafeth
not
election
,
he
also
denyeth
those
blessings
and
benefits
,
which
are
the
effects
of
election
.
These
being
by
the
iust
iudgement
of
God
thus
left
to
themselves
,
are
hardned
daily
more
&
more
,
so
that
they
feare
not
to
commit
great
&
detestable
sinnes
and
iniquities
,
neither
stand
in
awe
of
Gods
vengeance
,
but
nuzsle
themselves
in
their
sinnes
with
delight
and
love
,
and
commit
sinnes
willingly
,
and
that
so
proudly
and
securely
,
as
if
God
the
avenger
of
wickednes
did
winke
at
them
,
and
would
take
no
account
of
them
for
their
lives
passed
.
These
God
doth
not
only
reiect
and
repell
from
all
saving
grace
,
and
all
the
effects
thereof
,
but
also
in
his
iust
iudgement
doth
deliver
them
over
being
so
reiected
,
partly
vnto
Sathan
,
&
partly
to
their
own
concupiscences
and
desires
.
So
that
they
follow
not
so
much
the
swinge
of
their
owne
corrupt
nature
,
as
the
perswasion
and
temptation
of
the
Devill
,
by
which
they
are
carryed
hedlong
into
all
filthines
and
lust
of
sinne
,
Therefore
the
reprobates
,
although
from
everlasting
they
be
ordeined
vnto
damnation
,
yet
they
cannot
iustly
murmur
against
God
,
nor
excuse
or
defend
themselves
,
because
they
themselves
are
the
cause
of
their
owne
damnation
:
therefore
they
are
forced
to
acknowledge
their
owne
guiltines
whether
they
will
or
no
,
and
that
the
iudgement
of
their
condemnation
is
iust
.
But
God
is
not
therefore
the
author
and
causer
of
their
perversenes
,
because
that
he
doth
not
correct
them
and
amend
them
.
For
before
that
they
be
forsaken
and
hardned
by
God
in
their
wickednes
,
the
roote
&
welspring
of
their
corruption
abideth
and
sticketh
fast
within
themselves
,
and
in
their
owne
nature
,
which
they
procured
vnto
themselves
by
their
wilfull
falling
away
from
God
,
in
the
loynes
of
Adam
.
But
it
is
Sathan
which
doth
excite
and
stirre
vp
in
them
evill
thoughts
and
wicked
desires
,
and
doth
hurry
them
and
incense
them
as
his
owne
bond-slaves
,
at
his
pleasure
,
into
all
manner
of
wickednes
whatsoever
:
and
doth
take
from
them
all
sence
and
feeling
of
their
misery
,
that
they
might
consume
and
perish
in
it
.
Hence
is
it
,
that
they
contemne
and
scoffe
at
the
iudgements
of
God
against
sinne
,
and
extenuate
their
sinnes
as
much
as
they
can
.
So
that
it
is
no
mervayle
though
they
perish
in
their
evils
,
because
they
know
not
the
causes
of
their
evill
,
neyther
feele
nor
consider
with
themselves
the
greatnes
of
them
:
yea
,
they
are
so
farre
off
from
seeking
to
the
phisition
for
remedy
against
it
,
as
that
they
refuse
it
being
offered
.
Moreover
,
the
reprobates
by
their
free
and
voluntary
will
(
which
is
the
onely
cause
and
originall
of
all
actuall
sinnes
)
do
choose
the
things
that
are
evill
,
and
pursue
them
with
a
most
eger
desire
,
and
so
are
carryed
from
sinne
into
sinne
,
and
dayly
even
to
theyr
dying
day
do
adde
and
heape
sinne
vpon
sinne
,
vntill
they
fall
into
everlasting
destrucction
,
vnto
the
which
by
such
meanes
they
were
ordeyned
.
By
these
things
it
most
evidently
appeareth
,
that
the
cause
of
sinne
ought
not
be
layd
vpon
God
,
but
to
be
acknowledged
in
them
which
have
offended
.
And
although
God
for
a
while
do
seeme
to
winke
with
his
eyes
as
it
were
closed
vp
,
at
their
great
and
detestable
wickednes
,
yet
that
temporall
forbearing
of
their
wickednes
is
not
the
forgiving
and
pardoning
them
for
ever
:
but
God
,
for
his
infinite
goodnes
sake
doth
favour
them
many
times
in
this
life
,
and
dealeth
gently
with
them
,
These
sinnes
and
evill
deedes
which
the
reprobates
commit
,
do
necessarily
follow
their
reprobation
,
but
they
are
not
the
causes
of
it
.
But
the
reprobates
do
bring
forth
them
of
themselves
,
and
are
properly
the
cause
of
them
:
and
that
in
time
,
when
as
they
were
reprobated
of
God
before
time
:
therefore
their
condemnation
is
properly
the
wages
of
their
sinnes
,
and
the
peculiar
fruite
of
their
evill
deed
:
So
the
wicked
themselves
are
the
first
&
true
cause
of
their
own
destruction
:
but
God
is
a
iust
iudge
,
which
taketh
from
them
nothing
which
was
theirs
,
but
rewardeth
&
payeth
vnto
them
that
which
they
by
their
enterprises
&
actions
have
deserved
.
Therefore
when
he
condemneth
them
he
doth
them
no
iniury
,
but
doth
make
and
pronounce
vpon
them
the
sentence
of
their
deserved
condemnation
even
for
their
owne
facts
.
The
horrible
damnation
of
the
reprobate
,
by
the
wise
and
mercifull
providence
of
God
,
turneth
vnto
the
good
of
the
Elect
:
and
therefore
ought
publikely
to
be
preached
,
although
some
restlesse
bust-bodies
rage
and
storme
thereat
.
CHAP.
20.
THis
most
iust
and
horrible
condemnation
of
the
wicked
,
maketh
for
the
best
,
and
is
very
profitable
for
the
Elect
and
the
godly
.
For
they
being
affrighted
by
the
hurt
and
example
of
others
,
are
thereby
more
humbled
in
spirite
,
and
the
more
mooved
and
stirred
vp
to
the
better
acknowledgement
,
and
more
earnest
desire
of
Gods
grace
and
mercy
.
Agayne
,
that
they
may
learne
the
more
diligently
and
studiously
to
hate
and
eschew
sinne
,
which
hath
procured
so
great
dammage
,
and
such
fearefull
condemnation
vnto
others
,
and
heartily
to
abhorre
it
.
And
on
the
contrary
,
that
they
may
frame
and
apply
theyr
whole
studies
and
endevours
to
this
,
namely
,
to
the
care
of
conforming
themselves
,
their
life
and
manners
,
according
to
the
will
of
God
in
all
things
:
that
there
may
bee
betweene
their
God
and
them
,
one
and
the
same
will
,
and
one
and
the
same
vnwillingnesse
in
all
thinges
,
as
there
is
wont
to
be
betweene
mutual
and
faythfull
friendes
.
So
that
no
evill
can
bee
so
great
,
so
noysome
or
hurtfull
,
but
God
knoweth
how
to
order
and
direct
it
vnto
the
edifying
and
Salvation
of
his
chosen
:
whereby
every
man
may
easily
perceyve
with
what
tender
affection
God
loveth
his
Children
,
when
as
out
of
deadly
poyson
,
he
produceth
instruction
and
wholesome
medicine
for
them
.
Let
them
therefore
with
fervent
prayers
,
give
great
thankes
to
God
,
their
so
good
and
mercifull
Father
,
in
that
he
hath
vouchsafed
to
save
them
from
eternall
death
and
confusion
,
and
to
elect
them
vnto
everlasting
Salvation
and
Glory
,
before
others
whom
they
excelled
neyther
by
nature
nor
byrth
,
nor
were
in
the
least
respect
better
then
they
.
From
hence
it
clearely
appeareth
,
and
is
without
all
controversie
true
,
that
the
reprobates
and
such
as
shall
be
condemned
,
have
not
onely
any
iust
cause
for
which
they
should
murmure
agaynst
God
,
and
frette
at
his
so
severe
iudgement
;
but
farre
contrariwise
they
are
bound
to
prayse
and
thanke
God
for
his
benefites
receyved
:
partly
,
because
they
were
by
him
created
men
:
partly
,
because
hee
hath
forborne
them
here
a
long
time
,
This
reprobation
ought
to
be
preached
abroad
as
wel
as
Election
;
because
that
this
is
a
great
part
of
the
holy
Scriptures
,
which
are
to
be
propounded
wholy
,
and
not
piece
meale
.
This
Decree
of
Election
and
reprobation
,
is
so
sure
and
certayne
on
both
sides
,
that
none
of
the
Elect
can
be
reprobated
and
condemned
;
nor
any
of
the
reprobates
can
bee
elected
and
saved
:
and
it
is
shewed
by
sure
testimonies
of
Scripture
,
that
there
are
more
of
the
reprobates
,
then
of
the
Elect.
CHAP.
21.
TWelfthly
,
this
Decree
of
Predestination
,
is
a
sure
and
certayne
Decree
:
because
that
with
God
there
is
a
certayne
and
set
number
as
well
of
the
reprobate
,
as
of
the
Elect
,
so
that
the
number
both
of
the
one
and
of
the
other
can
neyther
encrease
nor
bee
diminished
.
For
the
state
and
condition
of
the
one
and
of
the
other
,
is
an
vnchangeable
order
,
so
that
the
reprobates
cannot
be
elected
and
saved
,
nor
the
Elect
cannot
bee
reprobated
and
condemned
.
Otherwise
,
Gods
Decree
concerning
the
one
and
the
other
,
could
not
be
constant
:
and
fayth
it selfe
wanting
a
sure
ground-worke
,
should
bee
wavering
in
continuall
suspence
,
and
should
no
where
have
any
certayne
proppe
,
whereon
safely
to
relye
:
and
so
should
become
rather
an
vnconstant
and
wavering
opinion
,
then
a
setled
and
steadfast
fayth
.
Therefore
,
as
his
Fatherly
good
pleasure
of
Election
is
vnchangeable
,
so
also
is
his
severe
Decree
of
reprobation
.
The
Lord
knoweth
them
that
are
his
.
God
also
hath
numbred
all
the
haires
of
the
heads
of
his
children
,
how
much
more
therefore
doth
he
know
how
many
are
his
?
Furthermore
,
God
knew
all
and
every
thing
before
they
were
created
,
and
nothing
is
able
to
escape
or
be
hidde
from
his
infinite
Wisedome
.
How
therefore
should
he
not
discerne
and
know
all
his
Elect
&
chosen
in
generall
,
and
every
one
in
particular
,
whom
he
loveth
and
tendereth
with
singular
care
above
all
thinges
:
Surely
,
if
hee
should
not
knowe
them
every
one
in
particular
,
he
could
have
no
great
care
of
them
,
and
so
they
should
of
necessity
perish
:
but
they
shall
never
perish
,
therefore
they
are
knowne
of
him
,
and
preserved
vnto
Salvation
.
Moreover
,
the
Scripture
manifestly
teacheth
,
that
there
is
a
set
number
of
the
reprobates
.
Also
,
here
is
further
to
be
noted
briefely
and
by
the
way
,
that
there
are
many
more
reprobated
then
elected
.
This
may
first
by
most
manifest
testimonies
of
Scripture
,
and
then
by
dayly
experience
be
truely
verified
and
declared
.
Christ
himselfe
playnely
affirmeth
and
pronounceth
in
Saint
Matthew
,
that
many
are
called
,
Agayne
,
dayly
experience
teacheth
vs
,
that
the
number
of
the
reprobate
,
is
greater
then
the
number
of
the
elect
.
For
how
many
and
how
great
kingdomes
and
regions
are
there
,
where
the
blessed
Gospel
of
the
Sonne
of
God
was
never
preached
,
nor
heard
of
?
For
none
can
attayne
true
Fayth
and
Salvation
in
Christ
,
without
the
word
of
God
preached
or
taught
.
For
faith
,
sayth
the
Scripture
,
As
by
the
multitude
of
them
that
shall
be
damned
,
the
greatnesse
of
Gods
wrath
against
them
may
be
gathered
;
so
also
by
the
scarcitie
of
those
that
shall
be
saved
,
the
aboundance
of
the
Love
of
God
towards
them
may
be
collected
.
And
men
ought
to
examine
by
theyr
fayth
,
in
what
account
they
are
with
God
.
CHAP.
22.
ANd
in
as
much
as
there
are
more
condemned
then
saved
,
it
may
from
hence
easily
be
gathered
,
how
great
the
wrath
of
God
is
against
rebellious
and
vnrepentant
persons
:
which
being
oftentimes
admonished
by
the
word
of
God
,
or
endued
with
other
good
benefites
,
or
afflicted
with
such
or
such
calamities
,
yet
repent
not
,
nor
cease
from
sinne
.
Agayne
,
by
how
much
the
greater
and
more
severe
the
wrath
of
God
is
against
the
rebellious
&
stiffe-necked
,
by
so
much
the
greater
and
more
notable
is
his
Love
and
Mercie
towardes
the
penitent
,
and
such
as
cease
from
evill
.
So
that
the
fewer
they
are
,
the
dearer
they
are
vnto
God
;
for
rare
thinges
are
vsually
more
fervently
beloved
,
and
more
carefully
tendered
.
This
scarcity
of
the
Elect
,
and
multitude
of
the
reprobates
,
ought
to
trouble
no
man
,
nor
weaken
any
mans
fayth
:
neyther
is
the
grace
and
mercy
of
God
for
that
to
be
thought
straitned
into
a
narrow
roome
:
and
Christians
ought
not
to
despayre
for
this
cause
,
but
to
be
in
the
better
hope
.
For
where
the
Gospel
of
Christ
is
preached
and
taught
,
and
the
holy
Ghost
made
powerfull
by
it
,
there
God
hath
his
Elect.
Therefore
all
they
which
embrace
the
Gospel
of
Christ
,
and
by
a
true
faith
put
theyr
whole
trust
and
confidence
of
the
obtayning
of
Salvation
,
in
the
sole
mercy
of
God
,
and
in
the
onely
Sacrifice
of
Christ
;
and
are
not
strangers
from
the
holy
Spirite
,
but
doe
bewayle
theyr
sinne
,
and
have
an
hearty
desire
and
care
to
profite
in
true
faith
and
amendment
of
life
;
they
may
surely
perswade
themselves
,
that
they
are
elected
from
everlasting
,
and
that
they
shall
never
perish
.
For
the
Scripture
doth
every
where
reduce
men
vnto
Christ
,
and
to
true
fayth
in
him
,
that
men
might
confirme
themselves
concerning
their
Election
;
and
pronouncerh
such
blessed
.
And
Christ
himselfe
in
Saynt
Iohn
sayth
,
that
God
so
loved
the
worlde
,
that
he
gaue
his
onely
begotten
Sonne
,
that
whosoever
beleeveth
in
him
,
should
not
perish
,
but
have
everlasting
life
.
Christ
here
,
doth
not
restrayne
fayth
vnto
those
onely
,
which
were
then
present
and
beleeved
in
him
:
but
enlargeth
it
vnto
all
the
Elect
in
generall
,
which
have
beleeved
in
him
from
the
beglnning
of
the
worlde
,
and
shall
beleeve
in
him
vnto
the
ende
of
the
worlde
.
This
hee
evidently
sheweth
and
expresseth
by
this
word
,
(
world
)
by
which
he
comprehendeth
and
poynteth
out
the
Elect
and
chosen
onely
of
all
ages
,
which
have
beene
,
and
which
are
now
,
and
ever
shall
be
,
vnto
the
ende
of
the
world
,
dispersed
through
all
the
Coastes
and
Countries
of
the
world
.
And
so
Christ
figuratively
putteth
the
whole
for
the
most
chiefe
and
most
excellent
part
.
But
Christ
therefore
calleth
his
Elect
,
the
world
;
because
that
in
theyr
nature
they
are
corrupted
,
and
in
theyr
will
strangers
from
God
,
and
in
theyr
desires
and
studies
onely
bent
and
fixed
vnto
thinges
of
the
worlde
,
and
not
to
things
that
are
above
and
spirituall
.
And
so
Christ
doth
highly
extolle
and
commend
the
love
of
God
in
loving
them
,
and
doth
condemne
,
and
throw
downe
to
hell
theyr
workes
and
merites
.
So
that
by
the
name
of
the
worlde
,
he
doth
signifie
the
Elect
onely
;
which
alone
he
so
loved
,
that
he
gave
his
onely
begotten
Sonne
for
them
:
but
hee
did
not
meane
the
reprobates
by
that
name
:
for
hee
vouchsafeth
not
them
so
much
love
,
as
to
give
his
Sonne
for
them
:
for
so
they
also
should
bee
saved
,
(
which
cannot
bee
.
)
Indeed
hee
loveth
them
with
a
temporall
love
,
as
to
create
them
,
to
preserve
them
,
and
to
enrich
and
endue
them
with
many
benefites
,
which
ende
with
this
life
.
But
he
loveth
them
not
with
his
everlasting
and
free
Election
.
And
Christ
will
have
vs
instructed
here
,
that
the
gift
of
heavenly
vnderstanding
and
saving
fayth
,
is
not
onely
a
certayne
and
altogether
an
vnfallible
token
of
the
grace
of
God
,
Seeing
therefore
,
that
fayth
is
given
onely
vnto
the
Elect
,
and
that
the
greater
part
of
men
refuse
the
pure
doctrine
of
Christ
and
of
fayth
,
and
lend
theyr
eares
vnto
fables
;
the
multitude
of
the
reprobate
ought
not
to
make
the
fayth
of
the
Elect
vnconstant
or
wavering
:
because
that
theyr
incredulity
and
stubburnesse
,
doth
not
derogate
any
thing
from
the
doctrine
of
the
Gospel
and
Christian
faith
.
Certainely
it
is
no
marvell
,
that
the
whole
world
,
from
the
East
vnto
the
West
,
and
through
all
other
coasts
thereof
,
is
so
replenished
and
over-flowed
with
such
grosse
errours
,
and
so
many
corruptions
and
disorders
;
and
that
the
wholesome
and
blessed
Gospel
of
the
Sonne
of
God
,
is
of
so
many
,
and
such
great
ones
despised
,
scorned
and
hated
:
seeing
that
faith
is
so
rare
a
gift
:
THese
things
I
thought
good
to
speake
of
the
Proprieties
,
which
are
vnder
the
doctrine
of
Election
,
and
ought
to
bee
considered
with
this
minde
and
purpose
,
that
so
great
a
thing
,
in
which
the
whole
matter
of
Salvation
consisteth
,
might
the
more
playnely
and
familiarly
be
conceyved
and
vnderstood
in
this
particular
distinction
.
For
in
the
generall
handling
of
any
thing
,
there
is
indeede
some
light
and
knowledge
,
but
in
the
particular
doctrine
,
where
the
whole
is
divided
into
his
partes
,
and
the
partes
are
handled
orderly
one
by
one
,
there
appeareth
and
is
conceyved
much
more
light
and
perspicuity
.
So
that
in
these
Proprieties
,
a
man
may
most
safely
build
vp
,
and
soundly
confirme
his
fayth
and
salvation
,
as
in
the
most
infallible
principles
of
Christian
religion
.
For
these
Proprieties
are
such
,
both
in
effect
and
second
act
,
and
also
in
their
nature
,
as
in
the
first
act
.
Therefore
each
of
them
as
causes
,
have
their
vertue
and
effectes
following
them
;
so
that
the
effects
with
the
Proprieties
,
and
the
Proprieties
with
the
effects
,
have
a
continuall
agreement
,
and
an
vnseparable
relation
.
Such
therefore
as
the
Proprieties
are
in
themselves
,
such
things
likewise
do
they
effect
and
bring
forth
in
the
elect
.
So
that
as
Election
it selfe
is
eternall
and
free
,
in
like
sort
the
gifts
and
graces
which
do
spring
&
redound
vnto
the
Elect
,
out
of
it
,
as
out
of
an
heavenly
Fountayne
,
must
needes
be
eternall
also
;
by
which
they
are
changed
and
refourmed
vnto
the
Image
of
God
,
from
glory
to
glory
,
vntill
they
come
to
life
everlasting
,
and
into
that
blessed
and
heavenly
world
to
come
.
Here
is
taught
,
what
and
how
many
things
are
necessarie
for
them
to
know
,
which
desire
to
be
conversant
in
this
doctrine
of
Election
rightly
,
and
with
sound
profite
to
themselves
.
Agayne
,
although
many
more
shall
perish
everlastingly
,
then
obtayne
Salvation
,
yet
no
Christian
should
for
that
distrust
any
thing
of
his
Salvation
,
because
the
Scriptures
doe
no
where
expressely
affirme
,
that
this
or
that
man
in
particular
is
of
the
number
of
the
reprobate
.
CHAP.
23.
FVrthermore
,
that
every
man
may
the
more
safely
exercise
himselfe
in
this
doctrine
of
Predestination
,
and
profite
soundly
in
it
,
these
foure
heads
must
alwayes
be
knowne
and
considered
.
First
,
that
eternall
and
free
Election
in
Christ
,
be
accounted
to
be
the
onely
ground-worke
of
all
Salvation
:
and
that
so
,
that
not
the
least
part
of
Salvation
be
sought
elsewhere
,
then
from
that
one
doctrine
of
Predestination
:
which
,
if
it
should
be
sought
elsewhere
,
the
true
&
naturall
meaning
of
the
Scripture
in
many
places
will
not
onely
be
missed
,
and
the
conscience
out
of
quiet
,
and
tormented
,
being
vexed
as
well
with
continuall
feare
,
as
doubting
;
but
also
Salvation
it selfe
will
bee
hazarded
.
But
seeing
that
I
have
spoken
more
fully
of
this
matter
in
the
Chapters
fore-going
,
and
that
this
doctrine
is
confirmed
by
testimonies
of
Scripture
,
I
thinke
there
neede
no
more
to
be
spoken
of
it
in
this
place
.
Secondly
,
that
concerning
God
he
conceive
nothing
but
a
most
sure
and
strong
hope
of
his
salvation
,
and
be
most
certainely
perswaded
in
himselfe
,
that
he
is
one
of
the
number
of
the
elect
;
and
let
no
sinnes
,
or
continuall
slippes
weaken
his
faith
,
or
discourage
his
hope
concerning
his
election
.
For
oftentimes
many
are
of
the
number
of
the
elect
,
which
live
a
very
bad
life
,
and
yet
by
the
goodnes
of
God
are
brought
to
repentance
,
through
whose
patience
they
are
not
taken
out
of
this
life
in
the
very
committing
of
their
wickednes
,
that
it
might
be
made
knowne
vnto
them
and
their
fellow
heyres
,
out
of
how
great
a
mischiefe
the
grace
of
God
can
deliver
them
,
as
Augustine
speaketh
.
Moreover
,
Lord
increase
my
faith
:
and
then
in
the
end
he
shall
truly
feele
in
his
soule
more
and
more
that
he
is
of
the
number
of
the
elect
.
Furthermore
,
let
no
man
presuppose
that
he
is
hated
or
detested
of
God
,
by
reason
of
any
afflictions
,
how
great
or
how
lasting
soever
they
be
.
For
God
is
then
most
ready
to
bestow
life
everlasting
,
when
he
sheweth
himselfe
to
be
contraryly
minded
,
as
Augustine
else-where
well
observeth
.
So
that
when
he
afflicteth
Christians
with
these
or
those
troubls
,
he
doth
either
chastice
their
sinnes
,
or
else
they
are
exercised
in
a
spirituall
tryall
:
and
such
are
proposed
vnto
others
as
valiant
and
worthy
captaynes
,
eyther
for
their
willing
obedience
,
or
else
for
their
invincible
patience
and
strength
:
and
they
being
striken
with
these
afflictions
as
with
Gods
rod
,
are
reduced
vnto
a
more
sober
cariage
,
and
right-course
of
life
.
So
the
fatherly
love
of
God
striveth
with
the
perverse
wickednes
of
man
,
vntill
at
the
last
it
softneth
it
,
and
maketh
it
better
.
And
so
S.
Augustine
rightly
witnesseth
elsewhere
:
The
common
crosse
and
calamity
of
the
godly
is
not
a
sentence
to
punish
,
but
an
affliction
to
heale
,
therefore
he
often
punisheth
his
children
to
drive
them
to
repentance
,
and
draw
them
to
himselfe
.
Hether
apperteineth
that
of
S.
Austine
,
which
sayth
elsewhere
.
The
afflictions
that
oppresse
vs
compell
vs
to
go
to
God
.
To
this
also
belongeth
that
of
the
Prophet
Amos
,
I
have
smitten
you
with
blasting
and
mildew
,
your
great
gardens
and
your
Vineyards
,
and
your
figge-trees
,
and
your
olive-trees
did
the
palmer-worme
devoure
,
yet
have
ye
not
returned
vnto
me
,
sayth
the
Lord
.
By
these
things
therefore
it
appeareth
,
that
God
afflicteth
his
children
,
that
he
might
amend
them
;
and
he
amendeth
them
for
this
cause
,
to
save
them
.
Therefore
let
all
the
godly
,
not
onely
submit
both
their
hands
,
but
also
their
whole
body
and
soule
vnder
his
rod
,
especially
seeing
that
the
afflictions
that
are
sent
vnto
them
are
as
Gods
hammers
,
by
which
as
vpon
an
anvile
they
are
fourmed
and
made
fit
for
his
kingdome
and
celestiall
glory
.
Seeing
then
that
afflictions
are
as
spirituall
chariots
to
carry
men
into
heaven
,
they
do
minister
much
better
matter
to
trust
wel
in
God
,
then
any
matter
at
all
to
despaire
,
so
that
they
are
to
be
accounted
the
medicines
of
our
sinnes
and
the
remedies
of
our
falls
.
Againe
,
out
of
them
the
godly
learne
,
that
God
doth
not
grant
nor
promise
vnto
his
children
a
freedom
from
punishment
,
but
that
he
only
promiseth
them
a
fatherly
moderation
in
their
punishments
,
that
he
will
not
execute
vengeance
on
them
in
the
highest
degree
.
So
that
betweene
this
great
gentlenes
of
God
,
which
otherwise
might
be
some
alurement
vnto
sinne
,
and
his
extreame
rigor
which
would
cast
men
hedlong
into
destruction
,
this
midle
chasticement
of
his
is
put
as
wholesome
temperature
.
So
also
must
we
iudge
of
the
inward
temptations
,
with
which
as
often
as
God
doth
prick
and
vrge
his
children
,
so
often
doth
he
try
their
faith
,
&
prove
their
patience
,
and
stirre
them
vp
vnto
earnest
prayer
.
Therefore
God
will
have
his
children
to
live
heere
vnder
a
continuall
crosse
,
both
that
being
convicted
of
theyr
owne
infirmitie
they
might
be
humbled
,
and
that
beeing
humbled
,
they
might
learne
to
seeke
strength
and
helpe
from
God
;
(
for
if
things
went
alwayes
well
with
them
according
vnto
theyr
owne
minde
,
they
woulde
not
acknowledge
theyr
owne
weakenes
,
nor
thinke
that
they
stand
in
neede
of
Gods
helpe
)
and
also
that
the
stubbornes
of
the
flesh
might
dayly
more
and
more
bee
subdued
,
and
brought
vnder
,
by
the
remedie
of
the
crosse
.
And
lastly
,
that
they
might
be
withdrawne
from
the
desires
of
the
world
,
and
the
concupiscences
of
the
flesh
,
and
be
incited
to
the
meditation
and
search
of
heavenly
things
,
knowing
that
their
felicity
consisteth
not
in
the
things
of
this
world
.
By
this
it
may
be
playnely
gathered
,
that
the
afflictions
of
the
godly
are
vnto
them
as
it
were
spirituall
provokements
to
call
vpon
God
,
and
most
wholesome
remedy
and
medicine
for
their
sinnes
.
In
which
respect
,
those
things
which
men
thinke
many
times
to
be
noysome
evils
vnto
them
,
are
most
profitable
furtherances
of
their
salvation
.
Therefore
the
afflictions
which
are
sent
of
God
vnto
his
children
,
are
to
be
accounted
and
esteemed
in
steed
of
a
great
blessing
,
because
that
in
them
Gods
more
then
fatherly
goodnes
is
seene
,
because
when
his
children
refuse
to
come
vnto
him
being
called
by
the
loving
voyce
of
the
Gospell
,
then
he
ceaseth
not
to
seeke
them
vp
,
but
draweth
them
vnto
him
with
his
rod
,
as
it
were
against
their
wills
,
otherwise
they
would
consume
away
,
and
perish
in
their
miseries
.
From
whence
may
be
noted
againe
that
our
mercifull
God
is
more
desirous
to
save
miserable
sinners
,
then
they
are
to
be
saved
by
him
,
otherwise
he
would
not
so
carefully
sometimes
by
this
and
sometimes
by
that
meanes
seeke
their
salvation
.
So
that
when
God
doth
visit
his
children
with
these
or
those
afflictions
,
he
doth
then
give
them
an
inward
taste
of
his
fatherly
good
will
towards
them
,
and
so
chastiseth
them
with
his
left
hand
,
and
refresheth
and
susteyneth
them
with
his
right
hand
.
Thus
in
their
common
miseries
they
have
a
lively
sence
and
experience
that
God
is
mercifull
vnto
them
.
Thirdly
,
he
that
will
soundly
edify
himselfe
in
this
doctrine
,
and
well
fortifie
and
strengthen
himselfe
on
every
side
against
all
the
assaults
of
Sathan
,
he
must
conteyne
himselfe
within
the
compasse
and
bounds
of
the
word
of
God
,
that
is
and
shall
be
a
true
rule
for
him
to
learne
by
,
and
the
vtmost
limit
of
his
proceeding
.
But
he
that
without
the
word
will
rush
into
the
hidden
secrets
of
so
deepe
a
mistery
,
his
proceeding
shall
not
onely
be
in
darkenes
out
of
the
way
,
but
also
shall
be
overcome
of
this
so
secret
and
hidden
mistery
:
every
man
must
therefore
deale
wisely
and
warily
in
this
matter
,
for
if
a
man
with
a
foole-hardy
enterprice
should
covet
to
climbe
vp
such
an
high
and
steepe
hill
,
he
may
quickly
catch
an
hedlong
fall
backward
.
Surely
whosoever
desire
to
pry
into
that
secret
decree
without
the
light
of
Gods
word
,
they
shall
twinde
themselves
into
an
endlesse
laborinth
,
in
which
they
shall
ever
erre
,
and
never
finde
issue
out
,
seeing
that
secret
counsell
of
God
doth
infinitely
farre
exceede
all
the
vnderstanding
and
capacity
of
the
Angels
,
for
the
Angels
themselves
,
as
Peter
witnesseth
,
Fourthly
and
lastly
,
to
be
assured
of
our
election
and
salvation
,
and
to
reape
fruite
thereby
,
wee
must
not
begin
at
the
first
cause
,
namely
the
causes
and
first
beginnings
of
election
,
for
all
meanes
of
learning
and
knowledge
that
way
,
is
not
onely
debard
and
shut
vp
from
vs
on
every
side
,
but
even
from
the
Angels
themselves
:
but
wee
must
learne
and
come
to
the
knowledge
of
the
certainety
of
our
salvation
from
the
later
,
as
it
were
by
the
effects
.
But
of
this
heereafter
shall
be
spoken
more
largely
and
playnely
,
when
all
the
linkes
of
this
chayne
are
handled
,
and
what
those
effects
of
election
are
,
which
may
throughly
confirme
vs
,
and
make
vs
sure
of
our
election
and
salvation
,
as
most
true
and
infallible
arguments
,
wee
shall
heare
heereafter
more
at
large
,
when
wee
have
spoken
of
vocation
,
iustification
,
and
glorification
.
So
,
hitherto
wee
have
spoken
of
the
foreknowledge
of
God
,
and
those
things
which
pertayne
vnto
it
,
likewise
of
predestination
,
and
those
things
which
belong
vnto
it
.
Now
those
things
which
remayne
to
be
spoken
,
follow
orderly
one
by
one
in
this
chayne
which
we
have
in
hand
.
Heere
is
a
passage
made
from
the
doctrine
of
predestination
vnto
vocation
,
as
from
the
cause
to
the
effect
:
and
is
shewed
how
the
secret
predestination
of
God
is
made
knowne
vnto
the
elect
by
vocation
.
In
vocation
,
first
the
ambiguity
of
the
word
is
expressed
,
how
many
wayes
it
is
taken
,
and
how
it
is
divided
.
Then
is
shewed
by
what
meanes
it
is
done
.
CHAP.
24.
NOw
in
Paules
chayne
vocation
followeth
,
and
the
Apostle
proceedeth
from
the
cause
vnto
the
effects
,
and
sheweth
how
this
secret
predestination
is
revealed
and
applyed
vnto
men
,
therefore
vocation
is
the
third
linke
of
the
chayne
of
salvation
,
which
is
set
next
to
predestination
in
an
order
most
convenient
,
for
by
this
God
doth
give
open
testimony
of
his
will
,
and
sheweth
whom
he
did
elect
and
meane
to
save
before
all
ages
.
Predestination
indeed
,
in
a
generality
and
vniversally
,
doth
pronounce
that
some
men
are
elected
from
everlasting
vnto
salvation
,
and
that
some
are
iustly
appoynted
from
everlasting
vnto
destruction
:
but
vocation
doth
open
and
reveale
this
hidden
decree
of
God
vnto
every
of
the
elect
:
they
are
enlightned
and
regenerate
by
the
spirit
of
God
;
and
so
it
is
manifested
,
how
that
of
vnworthy
,
they
are
made
worthy
:
the
remnant
are
forsaken
iustly
in
their
wickednes
and
ignorance
,
that
being
vnregenerate
they
may
perish
and
be
damned
.
But
the
Apostle
sheweth
,
that
the
grace
of
God
is
to
be
considered
of
the
elect
two
manner
of
wayes
:
Fi●…●ee
setteth
forth
the
incomparable
favour
and
〈◊〉
of
GOD
towards
them
in
the
word
〈…〉
Secondly
,
in
this
word
(
vocation
)
he
comprehendeth
,
and
as
it
were
poynteth
at
with
his
finger
vnto
the
elect
the
great
gifts
and
excellent
benefits
which
slow
from
predestination
,
as
from
a
bottomlesse
fountayne
,
for
God
will
make
himselfe
knowne
,
and
impart
himselfe
vnto
the
elect
by
his
benefits
,
in
which
his
lively
image
and
shape
appeareth
,
for
God
cannot
be
searched
out
and
knowne
of
any
man
in
his
hidden
essence
and
secret
predestination
.
Therefore
the
Apostle
doth
heere
orderly
declare
and
recken
vp
certayne
meanes
and
severall
wayes
,
by
which
the
elect
are
drawne
vnto
Christ
,
and
brought
vnto
life
everlasting
;
and
so
sheweth
,
that
our
whole
salvation
,
and
whatsoever
is
necessary
and
pertayneth
vnto
it
,
doth
depend
and
proceede
from
Gods
eternall
election
.
Concerning
vocation
,
somethings
must
be
spoken
more
at
large
for
our
better
learning
and
vnderstanding
sake
,
but
least
any
man
should
be
deceived
by
the
ambiguity
of
the
word
,
the
significations
thereof
must
be
vnfolded
and
distinguished
,
for
vocation
in
the
holy
scripture
doth
signify
oftentimes
the
very
action
of
calling
;
otherwhiles
it
signifieth
that
happines
to
which
men
are
called
,
namely
everlasting
life
,
and
heavenly
glory
.
Then
,
in
respect
of
the
two-fold
kinde
of
men
,
there
is
likewise
a
two-fold
kinde
of
vocation
,
the
one
is
vnto
some
office
,
and
not
vnto
salvation
.
So
Saule
was
called
to
a
kingdome
,
so
Iudas
was
called
to
the
Apostleship
,
when
notwithstanding
neyther
of
them
were
ordeyned
vnto
salvation
.
In
these
and
such
like
the
goodnes
of
God
is
so
great
,
that
he
vouchsafeth
oftentimes
an
honest
calling
even
to
the
most
wicked
men
.
The
other
kind
of
vocation
is
,
vnto
some
office
,
and
vnto
salvation
also
.
So
Paule
and
the
rest
of
the
Apostles
were
called
vnto
the
office
of
preaching
the
Gospell
through
the
whole
world
,
and
vnto
salvation
likewise
.
So
also
many
other
godly
men
are
called
,
both
vnto
some
certayne
office
and
kinde
of
life
,
and
also
vnto
salvation
and
everlasting
life
.
That
these
things
may
the
better
and
the
more
familiarly
be
conceived
and
vnderstood
,
we
must
know
,
that
one
vocation
is
outward
,
and
not
effectuall
vnto
salvation
;
and
another
is
inward
and
effectuall
vnto
salvation
.
The
outward
calling
is
that
which
consisteth
only
in
the
outward
preaching
of
the
Gospel
,
this
concerneth
onely
the
superficies
or
outside
of
the
vnderstanding
.
This
indeed
beateth
the
eares
with
the
outward
sound
,
but
entreth
not
into
the
heart
,
and
hath
no
firme
and
stedfast
roote
in
it
:
and
therefore
this
vocation
is
not
durable
,
but
continueth
only
for
a
time
,
and
is
like
vnto
the
corne
that
fell
vpon
the
stony
ground
,
By
this
it
playnely
appeareth
,
that
all
to
whom
the
doctrine
of
the
Gospell
is
revealed
,
are
not
effectually
taught
thereby
,
and
inwardly
called
.
The
vengeance
of
God
is
wont
to
punish
the
wickednes
of
the
reprobate
two
manner
of
wayes
,
But
the
sound
and
true
knowledge
of
the
truth
of
the
Gospell
,
is
proper
to
the
elect
onely
.
This
Christ
himselfe
doth
expresse
and
declare
in
Mathew
,
saying
,
The
secret
of
the
Lord
is
revealed
vnto
them
that
feare
him
,
and
he
will
make
knowne
his
covenant
vnto
them
.
By
these
three
testimonies
of
scripture
it
is
proved
,
that
the
elect
only
are
enlightened
into
the
true
and
saving
knowledge
of
the
scripture
,
and
therefore
they
are
sayd
to
be
of
the
truth
,
&
to
heare
the
voice
of
Christ
.
Of
such
doth
the
Church
of
God
consist
,
which
is
called
the
piller
and
foundation
of
truth
.
These
love
the
pure
doctrine
and
truth
of
the
Gospell
,
and
keepe
it
safe
and
vnpolluted
from
all
errors
and
corruptions
,
That
vocation
which
is
inward
,
and
effectuall
vnto
salvation
,
is
the
powerfull
motion
and
working
of
the
holy
ghost
in
man
,
whereby
the
mind
is
enlightened
to
vnderstand
the
mysteries
of
the
kingdome
of
God
,
and
the
will
renewed
to
like
well
of
Gods
good
will
and
pleasure
.
In
this
vocation
five
things
ought
to
be
considered
and
marked
.
First
,
how
God
revealeth
his
eternall
election
vnto
vs
.
Secondly
,
by
what
and
how
many
meanes
this
calling
to
Christ
is
wrought
.
Thirdly
,
that
it
is
set
farre
out
of
our
power
,
and
onely
in
the
hand
of
GOD
.
Fourthly
,
how
it
may
be
certaynely
acknowledged
and
knowne
of
vs
.
Fiftly
,
that
the
times
of
this
calling
are
sundry
and
divers
.
For
the
first
wee
must
knowe
,
that
the
eternall
election
of
God
is
revealed
and
made
knowne
vnto
vs
two
manner
of
wayes
,
to
wit
,
by
the
word
of
the
Prophets
and
Apostles
delivered
vnto
the
Church
,
and
by
the
Holy
Ghost
,
by
which
the
elect
are
illuminated
vnto
the
true
knowledge
of
God
,
and
vnto
everlasting
life
.
For
although
that
all
things
which
God
would
have
knowne
in
this
life
concerning
him
,
and
which
are
necessary
for
vs
to
the
attayning
of
salvation
,
be
absolutely
and
perfectly
conteyned
in
the
word
of
the
Prophets
and
Apostles
,
yet
by
reason
of
the
blindnes
of
mans
vnderstanding
,
and
the
backwardnes
and
frowardnes
of
his
will
,
they
are
not
sufficient
to
worke
in
vs
a
true
knowledge
of
God
and
of
Christ
,
but
that
God
must
needes
worke
effectually
in
vs
by
his
holy
spirit
,
that
we
may
vnderstand
them
as
wee
ought
to
doe
,
and
soundly
consent
vnto
them
being
so
vnderstood
.
Therefore
there
can
come
no
greater
benefite
from
heaven
vnto
man
,
then
the
true
knowledge
of
God
,
and
faith
in
Christ
.
Heere
for
our
better
vnderstanding-sake
wee
must
marke
,
that
God
by
his
word
doth
lay
open
his
will
vnto
all
men
in
the
whole
Church
,
but
he
revealeth
it
,
and
maketh
it
knowne
by
his
spirit
vnto
the
elect
onely
,
and
that
not
onely
vnto
all
together
in
generall
,
but
to
everyone
by
himselfe
in
particular
.
This
kinde
of
revealing
is
the
proper
worke
of
the
Holy
Ghost
,
they
therefore
which
stubbornely
and
of
set
purpose
resist
it
,
do
sinne
against
the
Holy
Ghost
,
and
shall
be
condemned
without
any
hope
of
forgivenes
,
(
as
the
scripture
witnesseth
.
And
this
effectuall
vocation
is
manifested
and
revealed
almost
by
the
same
meanes
as
election
is
revealed
by
.
But
it
appeareth
by
the
outward
preaching
of
the
word
of
God
,
&
by
the
inward
instinct
&
operation
of
the
holy
ghost
.
In
the
outward
preaching
of
the
word
,
God
doth
plentifully
and
playnely
declare
his
will
towards
vs
,
to
wit
,
that
he
wisheth
well
vnto
vs
,
in
that
he
inviteth
and
calleth
vs
vnto
himselfe
,
which
were
wholy
corrupted
,
and
altogether
enemyes
vnto
him
.
Heere
therefore
doth
he
indeed
and
by
lively
experience
teach
vs
,
that
he
is
more
prompt
and
ready
to
defend
and
save
vs
,
then
we
can
desire
to
be
saved
and
defended
by
him
,
whilest
that
of
enemyes
and
foes
he
maketh
vs
his
friends
;
whilest
that
of
vnwilling
he
maketh
vs
willing
;
whilest
that
of
infidels
,
he
maketh
vs
beleevers
.
Doth
he
not
thus
offer
salvation
vnto
vs
of
his
owne
accord
?
Surely
except
God
should
call
vs
vnto
him
,
we
should
not
onely
never
come
vnto
him
,
but
also
we
should
remain
sworne
enemyes
and
adversaries
to
him
,
and
to
our
owne
salvation
.
But
in
the
meane
time
by
the
inspiration
of
his
spirit
,
This
incomprehensible
goodnes
and
mercy
of
God
toward
vs
,
is
to
be
embraced
&
beloved
with
our
whole
soule
.
For
when
he
draweth
vs
vnto
Christ
,
and
calleth
vs
vnto
himselfe
,
then
are
we
as
it
were
created
anew
,
and
do
arise
out
of
nothing
,
because
we
have
not
the
least
sparkle
of
the
least
good
thing
in
vs
,
which
may
make
vs
worthy
or
fit
for
the
kingdome
of
God
.
So
that
faith
and
a
spirituall
life
is
wrought
in
vs
from
above
,
altogether
of
nothing
.
Faith
followeth
this
calling
,
which
ariseth
from
the
word
of
God
being
well
vnderstood
,
and
the
inward
motion
of
the
holy
spirit
.
Heere
is
to
be
noted
,
that
the
word
of
God
and
the
holy
spirit
ought
to
be
ioyned
together
in
this
effectuall
calling
:
so
that
neither
the
word
should
be
separated
from
the
spirit
,
nor
the
spirit
from
the
word
.
For
those
things
which
God
hath
ioyned
together
,
are
by
no
meanes
to
be
put
asunder
.
And
that
God
hath
ioyned
togother
the
word
and
the
spirit
in
the
publike
ministery
of
the
Church
,
it
is
manifestly
cleered
out
of
Esay
,
My
spirit
that
is
vpon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seede
,
sayth
the
Lord
,
even
from
henceforth
for
ever
.
This
is
a
most
sweete
promise
,
that
God
by
his
ministery
will
alwayes
,
even
to
the
end
of
the
world
,
teach
and
gather
together
his
Church
with
his
word
and
spirit
.
They
which
reiect
this
order
which
God
hath
established
in
his
Church
,
are
but
vayne
boasters
,
that
they
obey
God
:
so
that
they
which
seperate
the
spirit
from
the
word
,
and
seeke
for
new
revelations
,
are
mad
,
and
turne
aside
out
of
the
right
path
of
heavenly
wisedome
,
and
wander
altogether
from
the
way
of
salvatio
:
for
the
spirit
separated
from
the
word
,
is
not
the
spirit
of
God
,
but
of
the
Devill
.
They
therefore
wliich
brag
of
the
name
of
the
spirit
,
despising
and
reiecting
the
word
,
they
are
not
the
ministers
of
God
,
but
of
the
devill
,
for
whom
also
they
gather
together
a
Church
:
but
the
spirit
ioyned
together
with
the
word
,
is
the
soule
and
life
of
it
.
For
the
spirit
doth
quicken
the
word
in
the
ministery
of
the
Church
,
&
maketh
it
frutefull
,
and
taketh
wholsome
roote
in
the
hearts
of
men
,
&
bringeth
forth
fruit
.
Seeing
therfore
that
this
word
of
God
is
that
only
instrument
,
by
which
the
holy
ghost
sheweth
forth
his
power
to
the
saving
of
men
,
his
ministers
therfore
should
with
earnest
&
vndaunted
study
,
give
themselves
vnto
it
,
that
they
may
handle
it
rightly
,
and
deliver
it
vnto
the
people
most
diligently
.
And
that
they
may
the
more
commodiously
performe
this
,
they
must
duly
consider
,
&
daily
practise
these
three
things
.
First
,
that
they
keep
that
word
of
God
pure
&
vncorrupted
,
not
adding
to
it
,
nor
taking
from
it
,
as
do
the
Papists
,
being
lyers
in
adding
,
and
sacrilegious
in
taking
from
it
.
Secondly
,
that
they
vnderstand
it
rightly
according
to
the
will
of
God
,
&
the
analogy
of
Christian
faith
.
Thirdly
,
that
they
interpret
and
apply
it
vnto
those
ends
and
vses
,
for
the
which
God
hath
ordeyned
and
appoynted
it
.
These
three
things
,
except
they
shall
dayly
consider
&
practise
,
they
shall
not
only
beate
the
peoples
eares
with
an
empty
sound
without
any
edifying
:
but
also
they
shall
set
open
a
wide
gap
for
Sathan
himselfe
for
to
sow
errors
by
:
for
he
neglecteth
not
such
an
occasion
offred
,
but
most
carefully
layeth
hold
vpon
it
wheresoever
he
may
.
For
the
word
of
God
being
distracted
&
drawne
from
the
right
and
naturall
meaning
therof
,
ceaseth
to
be
the
word
of
God
,
and
becommeth
a
snare
to
intrap
&
deceive
men
.
But
the
whole
fault
shall
fall
vpon
the
Ministers
,
which
shall
in
no
wise
escape
vengeance
.
And
where
it
is
well
vnderstood
,
&
rightly
expounded
,
it
is
the
effectual
&
wholesome
instrument
of
the
holy
spirit
to
convert
&
save
men
.
So
that
the
word
of
God
&
his
spirit
,
is
the
singular
and
inestimable
treasure
,
and
the
excellent
&
peculiar
goods
of
the
Church
:
of
which
the
Church
according
to
that
promise
ought
never
to
be
deprived
,
but
to
be
alwayes
begotten
of
it
,
and
to
be
continually
directed
and
preserved
by
it
.
Therefore
the
Holy
Ghost
is
the
begetting
cause
of
faith
,
he
doth
create
and
worke
it
in
the
hearts
of
the
elect
,
and
by
the
dayly
proceedings
and
increase
thereof
doth
augment
and
preserve
it
vnto
the
end
of
their
lives
.
But
the
stedfast
apprehension
and
applying
of
the
promises
of
God
,
and
the
merit
of
Christ
,
is
the
expresse
forme
and
lively
image
of
faith
:
in
this
consisteth
the
whole
force
and
efficacy
of
faith
.
S.
Paule
doth
in
expresse
words
set
downe
,
saying
,
The
sonne
of
God
loved
me
,
and
gave
himselfe
for
me
.
So
true
faith
doth
behold
the
generall
promise
of
God
,
and
apprehendeth
it
,
and
maketh
particular
application
to
it selfe
,
certainely
setting
downe
this
,
that
that
promise
of
grace
and
salvation
doth
no
lesse
appertayne
vnto
it
,
then
vnto
the
rest
of
the
beleevers
.
For
then
the
promise
of
God
is
effectuall
in
men
,
and
commeth
to
the
proper
end
and
issue
of
it selfe
,
when
it
is
apprehended
by
a
true
faith
.
Againe
,
the
word
publikely
preached
in
the
ministery
of
the
Gospel
,
is
the
instrumentall
cause
of
faith
,
and
therefore
that
word
is
called
by
Paul
the
power
of
God
vnto
salvation
,
Furthermore
,
here
is
carefully
to
be
considered
,
that
this
saving
Calling
is
produced
and
wrought
,
more
by
the
inward
working
of
the
spirite
,
then
by
the
outward
preaching
of
the
word
.
For
,
although
God
by
his
Ministers
should
speake
and
call
vnto
vs
a
thousand
times
by
the
voyce
of
his
word
in
the
Ministery
,
yet
,
vnlesse
wee
be
drawne
inwardly
by
the
spirite
of
God
,
we
shall
never
come
vnto
him
.
Many
and
most
wonderfull
examples
of
all
ages
,
have
sufficiently
declared
this
,
and
do
yet
at
this
day
declare
it
.
Whereby
it
may
bee
gathered
,
that
this
Calling
is
placed
in
the
good
will
and
hand
of
God
onely
,
farre
out
of
our
owne
reach
.
For
he
alone
can
illuminate
vs
,
and
convert
and
change
vs
into
new
creatures
.
For
in
this
calling
,
the
whole
man
is
repugnant
vnto
God
that
calleth
.
(
drawing
;
)
&
David
vseth
this
word
(
creating
)
speaking
of
the
conversion
of
man
.
Christ
by
the
word
(
drawing
)
sheweth
,
that
this
heavenly
grace
cannot
bee
conceyved
of
the
naturall
man
,
but
that
there
must
be
a
new
mind
and
a
new
vnderstanding
to
conceive
it
.
And
David
by
the
word
(
creating
)
would
teach
vs
,
that
the
renewing
and
amendement
of
man
,
is
so
difficult
&
hard
a
worke
,
that
it
can
be
wrought
or
brought
to
passe
by
no
creature
.
(
Bara
)
he
created
,
which
properly
signifieth
,
hee
made
a
thing
of
nothing
,
which
which
was
not
before
.
Secondly
,
it
signifieth
,
to
bring
to
passe
some
singular
and
wonderfull
worke
,
out
of
some
matter
already
created
,
which
cannot
possibly
be
imitated
by
any
creature
.
So
that
this
regeneration
of
man
,
is
a
certayne
spirituall
creation
,
by
which
the
regenerate
are
transported
into
a
newe
life
,
and
prepared
for
that
heavenly
glory
,
which
never
shall
have
ende
.
Here
is
refuted
the
errour
of
the
Papists
,
concerning
the
strength
that
is
in
man
,
and
shewed
in
what
things
an
vnregenerate
man
hath
free-will
,
and
in
what
not
,
and
how
farre
free-will
stretcheth
it selfe
.
And
the
grosse
ignorance
or
manifest
impietie
of
the
Papists
is
disclosed
.
CHAP.
25.
THe
Papists
in
this
doctrine
of
Vocation
,
doe
erre
most
shamefully
,
which
thinke
and
write
,
that
there
is
a
certayne
naturall
faculty
in
man
,
by
which
hee
may
come
of
his
owne
accorde
vnto
the
embracing
of
the
grace
of
God
.
For
so
they
doe
not
onely
wickedly
seduce
and
miserably
deceyve
men
,
but
also
doe
open
iniurie
vnto
God
.
For
they
take
so
much
from
the
iustice
and
grace
of
God
,
as
they
doe
give
vnto
the
naturall
facultie
and
power
in
man
.
For
the
grace
of
God
,
and
the
power
and
faculty
of
man
,
are
in
this
matter
opposed
as
contrary
one
vnto
an
other
,
by
which
ioyntly
together
,
Salvation
cannot
bee
wrought
.
For
one
and
the
selfe
matter
and
thing
cannot
by
any
meanes
bee
brought
to
passe
and
proceede
from
contrary
causes
.
And
in
this
matter
,
they
doe
follow
and
maintayne
the
damnable
opinion
,
and
manifest
dotage
of
the
Pelagians
.
For
they
did
wickedly
thinke
,
and
teach
as
ill
,
that
it
was
in
the
power
and
will
of
man
,
to
beleeve
or
not
to
beleeve
.
But
the
Scripture
of
God
depriveth
man
of
all
goodnesse
,
and
that
so
,
that
it
leaveth
him
not
so
much
as
a
good
thought
,
the
least
part
of
a
good
worke
.
For
the
Apostle
to
the
Corinthians
doth
expressely
say
,
that
wee
are
not
sufficient
of
our selves
to
thinke
any
thing
that
is
good
.
This
place
ministreth
occasion
,
to
speake
some
fewe
things
concerning
free
wil.
But
that
they
may
the
more
rightly
be
vnderstood
,
and
the
more
familiarly
bee
conceaved
,
we
must
consider
the
two
estates
in
man
:
The
first
in
a
good
and
innocent
nature
,
before
the
fall
of
man
;
the
second
in
an
evill
and
depraved
nature
,
after
his
fall
.
Man
before
his
fall
,
was
indued
with
most
free
power
,
to
will
and
doe
that
which
was
good
:
for
man
was
created
wholy
according
to
the
Image
of
God
.
But
in
inward
and
spirituall
things
,
a
man
of
himselfe
hath
no
free-will
and
libertie
at
all
:
but
in
man
there
is
a
meere
bondage
of
sinne
,
and
a
most
miserable
slavery
of
Sathan
.
Here
man
is
so
vntoward
&
impotent
,
as
that
he
is
not
able
to
begin
or
perfect
any
good
worke
;
nay
,
he
is
not
able
in
his
least
thought
to
attayne
vnto
any
thing
that
may
be
acceptable
or
well
pleasing
vnto
God
;
But
here
the
Papistes
doe
shamefully
erre
and
are
grossely
deceyved
,
in
that
they
measure
the
ability
of
man
by
the
commandements
of
God
.
For
when
God
teacheth
that
which
is
right
,
hee
doth
not
regard
what
man
can
doe
of
himselfe
,
but
he
sheweth
and
commandeth
man
that
which
hee
is
indebted
and
bound
to
doe
.
So
that
man
is
not
loosed
and
freed
from
this
obligation
,
because
hee
is
not
able
to
satisfie
and
pay
it
.
Therefore
when
as
hee
cannot
performe
that
which
the
law
of
God
exacteth
of
him
,
he
is
convinced
as
guilty
of
his
iniquity
,
that
hee
may
be
constrayned
to
acknowledge
his
sinne
,
lest
he
should
lay
the
cause
of
his
condemnation
vpon
some
thing
els
.
So
that
as
often
as
the
law
of
God
doth
will
and
command
man
this
or
that
,
it
standeth
not
to
skan
how
farre
mans
power
is
able
to
stretch
,
but
exacteth
that
simply
of
him
,
which
by
right
it
may
.
And
when
man
cannot
performe
it
,
hee
is
fast
in
bonds
on
every
side
,
so
that
he
can
neyther
excuse
his
fault
,
nor
lay
it
elsewhere
.
And
so
all
cavilling
and
complayning
are
at
an
ende
.
And
although
man
bee
not
able
to
performe
those
things
that
are
prescribed
and
commanded
by
the
law
,
yet
notwithstanding
hee
cannot
bee
excused
or
defended
as
guiltlesse
;
seeing
this
infirmitie
and
defect
of
strength
came
not
nor
proceeded
from
the
Creation
,
but
from
the
fall
and
fault
of
our
first
Parents
.
Therefore
from
this
our
frailty
and
weakenesse
,
there
is
no
excusing
of
our selfe
to
bee
taken
or
pleaded
,
but
rather
an
accusation
:
For
the
lawe
in
the
commandements
,
requireth
that
which
was
given
vs
in
our
first
creation
.
Therefore
the
Elect
and
godly
do
vnderstand
by
the
commandement
,
that
they
are
not
able
to
doe
that
which
is
prescribed
in
the
lawe
,
and
therefore
they
flie
vnto
the
mercy
of
God
,
and
helpe
of
the
holy
spirit
,
&
pray
that
iust
revenge
be
not
inflicted
vpon
them
:
but
all
excuse
and
defence
is
cut
off
from
the
reprobate
.
Therefore
that
vnsavory
inference
and
conclusion
of
the
Papists
ought
to
be
hissed
out
,
by
which
they
conclude
thus
:
God
hath
commanded
it
,
therefore
man
may
performe
it
:
whenas
God
by
that
meanes
sheweth
man
his
iniquity
&
frailty
,
that
acknowledging
it
,
he
may
fly
vnto
his
grace
;
for
it
is
hee
that
worketh
in
man
,
both
to
will
,
and
to
doe
,
Here
the
Papistes
discover
theyr
grosse
ignorance
of
the
Scripture
,
because
they
fayne
any
concurring
of
free-will
with
grace
,
as
if
man
in
things
spirituall
,
pertayning
vnto
Salvation
,
could
of
himselfe
perfourme
any
thing●
by
which
doctrine
they
labour
to
proove
,
that
man
is
not
beholding
to
the
grace
of
God
,
for
that
good
which
he
hath
,
and
is
able
to
performe
.
But
the
true
Church
of
Christ
doth
most
rightly
beleeve
,
and
most
soundly
confesse
,
that
God
causeth
and
worketh
all
that
good
in
man
,
which
he
hath
and
doth
performe
.
For
the
Scripture
doth
every
where
,
and
manifestly
attribute
that
wholy
vnto
God
:
as
when
God
sayth
by
the
Prophet
EZechiel
;
I
will
give
vnto
you
a
new
heart
,
and
will
put
my
spirite
in
the
middest
of
you
,
and
will
take
away
the
stony
heart
out
of
your
bodies
,
and
will
give
you
an
heart
of
flesh
.
Here
God
ascribeth
regeneration
vnto
himselfe
,
because
hee
alone
doth
mollifie
and
change
an
hardened
and
stubburne
heart
.
Therefore
this
cannot
bee
translated
vnto
the
abilitie
in
man
,
but
that
something
shall
be
detracted
from
the
grace
of
God
.
Therefore
this
ground
and
principle
must
firmely
be
holden
,
and
kept
;
that
there
can
no
good
thing
come
into
our
mindes
,
which
proceedeth
not
from
God
.
This
whosoever
doth
from
his
heart
beleeve
and
freely
confesse
,
holdeth
the
foundation
of
pietie
vnshaken
,
Moreover
,
this
Vocation
which
we
speake
of
,
as
it
neither
ariseth
nor
dependeth
of
any
naturall
causes
;
so
also
can
it
not
bee
knowne
by
them
.
Agayne
,
the
knowledge
thereof
is
not
to
be
sought
in
the
secret
&
hidden
fore-knowledge
of
God
;
but
to
bee
found
out
by
the
latter
,
namely
by
the
effects
and
signes
thereof
.
For
there
is
nothing
more
preposterous
,
nothing
more
dangerous
,
then
omitting
and
neglecting
the
effects
of
Vocation
,
to
seeke
for
the
certaynety
thereof
in
the
counsell
of
God
.
And
they
which
labour
to
do
this
,
enter
into
an
endlesse
Labyrinth
;
out
of
which
the
light
of
mans
reason
can
never
ridde
or
deliver
them
.
Now
the
effects
,
whereby
every
man
may
know
his
Calling
,
are
sundry
and
manifest
.
First
,
whosoever
are
called
effectually
vnto
Christ
,
But
if
men
feele
no
such
effectes
at
all
,
or
very
small
and
slender
effects
,
yet
from
thence
they
ought
to
take
no
occasion
to
doubt
of
the
mercy
of
God
,
or
of
theyr
calling
.
For
God
doth
not
give
all
his
gifts
and
benefites
at
the
first
,
and
in
one
day
,
but
enlargeth
and
encreaseth
them
by
degrees
,
Lastly
,
we
must
thinke
this
,
that
true
conversion
vnto
God
,
and
repentance
,
is
never
too
late
.
Whosoever
therefore
shall
truely
and
heartily
repent
,
even
at
the
panges
and
poynt
of
death
,
for
him
is
the
grace
of
God
prepared
,
and
hee
may
hope
for
certayne
Salvation
.
Agayne
,
true
and
lively
experience
teacheth
vs
,
by
the
examples
of
those
whom
God
calleth
,
even
in
the
last
gaspe
of
life
,
that
Salvation
and
Life
eternall
is
altogether
free
,
and
every
way
an
vndeserved
benefite
.
Therefore
no
man
should
despayre
of
the
great
Grace
of
God
,
but
all
should
be
in
very
good
hope
of
it
,
as
long
as
they
live
here
in
this
world
.
And
these
thinges
bee
spoken
of
Vocation
:
Now
it
remayneth
to
speake
of
Iustification
.
Here
is
intreated
of
free
Iustification
,
and
shewed
how
it
may
bee
knowne
by
Vocation
or
Calling
:
also
what
it
is
for
a
man
to
be
iustified
after
the
phrase
of
the
Gospel
:
and
lastly
,
what
are
the
speciall
causes
of
Iustification
.
CHAP.
26.
IVstification
is
the
fourth
lincke
in
Pauls
Chayne
,
and
this
is
set
vnder
Vocation
or
calling
,
in
a
most
convenient
and
methodicall
order
.
For
after
that
God
hath
called
a
man
vnto
himselfe
,
and
hath
wrought
fayth
in
him
by
his
spirite
,
through
the
word
,
straight
wayes
are
shewed
by
the
Apostle
those
benefites
,
which
fayth
seeketh
in
God
,
and
receyveth
of
him
.
Fayth
therefore
that
ariseth
from
an
effectuall
calling
,
hath
respect
vnto
Iustification
.
Moreover
,
fayth
doth
not
by
the
proper
merite
and
worke
thereof
absolve
and
iustifie
any
man
;
but
it
is
sayd
to
iustifie
a
man
,
because
it
beholdeth
and
apprehendeth
the
free
mercy
of
God
in
his
promises
.
So
that
true
fayth
embracing
the
promises
of
God
,
and
applying
them
vnto
it selfe
,
is
imputed
by
God
vnto
man
for
righteousnesse
,
or
(
that
I
may
speake
more
properly
)
the
obedience
of
Christ
his
death
is
imputed
to
him
for
righteousnesse
through
fayth
.
For
our
righteousnesse
before
God
consisteth
in
the
forgivenesse
of
our
sinnes
,
To
Iustifie
,
in
the
Hebrew
phrase
,
is
to
acquite
one
,
and
to
pronounce
him
iust
.
This
is
a
politicall
word
,
and
a
terme
of
law
,
which
is
very
often
and
much
vsed
in
civill
governement
.
As
if
an
innocent
man
should
bee
accused
of
others
as
guilty
,
and
should
stand
before
the
iudgement
seat
of
a
iust
Iudge
;
there
,
when
iudgement
shall
be
given
and
sentence
pronounced
,
according
to
his
innocency
,
then
is
that
man
sayd
to
be
iustified
before
that
Iudge
.
Then
this
word
of
Iustifying
is
translated
from
a
politike
and
civill
order
,
vnto
spirituall
matters
:
and
so
in
the
vsuall
manner
of
the
Scripture
,
to
Iustifie
,
is
to
forgive
and
pardon
a
man
his
sinne
.
But
before
this
be
more
largely
vnfolded
,
two
phrases
or
fourmes
of
speach
in
Divinity
are
to
be
explaned
for
the
vnderstanding
sake
of
the
more
simple
sort
,
namely
,
what
it
is
to
be
iustified
by
works
,
and
what
it
is
to
be
iustified
by
faith
.
He
is
sayd
to
be
iustified
by
works
,
in
whose
life
and
manners
there
is
thought
to
be
so
great
integrity
and
holynes
,
as
that
it
may
deserve
the
prayse
and
testimony
of
righteousnes
before
God
.
So
in
this
our
time
,
there
is
found
that
wicked
sect
of
the
Papists
,
which
attributeth
so
great
integrity
vnto
it selfe
,
as
that
in
the
perfection
thereof
it
may
fully
answere
and
satisfie
the
iust
iudgement
of
God
.
How
true
this
is
,
Therefore
he
is
sayd
to
be
iustified
before
God
in
the
phrase
of
the
Gospel
,
which
in
his
iudgement
is
thought
righteous
,
and
is
accepted
and
approved
of
him
for
his
righteousenes
,
and
is
no
more
accounted
of
him
as
a
sinner
,
but
as
a
righteous
man
,
and
by
that
name
standeth
before
his
iudgement
seate
with
an
vndaunted
conscience
,
and
ioyfull
countenance
.
For
a
miserable
sinner
being
excluded
from
his
owne
righteousnes
,
doth
by
faith
apprehend
the
righteousnes
of
Christ
,
(
that
is
to
say
righteousnes
purchased
by
his
death
)
whilest
that
he
applyeth
the
obedience
of
his
death
vnto
himselfe
,
with
which
being
clothed
as
with
his
owne
obedience
,
he
appeareth
now
in
the
sight
of
God
,
not
as
a
sinner
,
but
as
a
righteous
man
,
and
being
endued
with
the
obedience
of
Christ
his
death
,
he
is
much
more
gratious
in
the
sight
of
God
then
if
he
had
never
sinned
,
and
had
righteousnes
of
his
owne
,
gotten
by
the
iust
and
perfect
works
of
the
law
.
Heere
therefore
to
iustifie
is
not
of
vnrighteous
to
make
a
man
righteous
,
which
can
be
righteous
indeede
,
and
have
no
sinne
in
him
:
but
it
is
to
account
and
repute
him
for
a
righteous
man
which
wanteth
righteousnes
in
himselfe
,
to
acquite
him
from
all
sinne
and
guiltines
,
not
to
punish
him
for
his
sinnes
,
but
to
love
him
as
deerely
as
if
he
had
never
offended
,
and
that
for
the
death
of
Christ
imputed
and
bestowed
vpon
him
;
and
whom
God
iustifieth
,
he
maketh
equall
to
him
which
is
iust
and
hath
not
sinned
.
Therefore
no
man
is
iustified
by
any
other
meanes
then
by
beleeving
,
by
apprehending
the
mercy
of
salvation
by
saith
,
and
by
applying
it
vnto
himselfe
.
But
they
which
desire
to
be
iustified
by
workes
,
shall
never
come
vnto
righteousnes
,
for
it
is
a
thing
by
all
meanes
impossible
for
any
man
to
merit
eternall
life
as
a
reward
.
So
that
man
is
then
sayd
to
be
iustified
by
faith
before
God
,
when
he
hath
obtayned
remission
of
his
sinne
,
not
for
any
worthines
of
his
owne
,
or
for
his
owne
merits
,
but
for
Christ
his
sake
his
onely
mediator
,
such
a
one
is
wiped
out
of
the
number
of
sinners
,
and
is
esteemed
as
righteous
before
God
.
Therefore
whomsoever
God
receiveth
into
favour
for
the
merit
of
Christ
,
him
doth
he
account
for
a
righteous
man
,
and
pronounceth
as
righteous
,
his
sinne
and
guiltinesse
being
taken
away
.
By
this
iustification
the
godly
doe
attayne
three
great
commodities
and
benefites
.
First
,
that
Christ
hath
taken
away
the
severe
strictnes
of
the
exact
perfourmance
of
the
lawe
,
in
the
attayning
of
righteousnes
.
Secondly
,
because
he
hath
taken
away
the
curse
due
for
the
breach
of
the
lawe
.
Thirdly
,
in
that
he
hath
brought
vnto
them
a
great
and
an
everlasting
freedome
,
so
that
they
neyther
can
nor
ought
to
be
condemned
,
though
they
have
not
perfectly
nor
absolutely
fulfilled
the
lawe
.
By
these
things
heere
spoken
it
is
easie
to
be
gathered
,
that
iustification
is
no
other
thing
but
the
free
remission
of
sinnes
for
Christ
his
sake
:
by
this
remission
of
sinnes
we
are
cleansed
from
all
our
sinnes
:
for
this
is
our
purity
,
that
our
sinnes
be
not
layd
to
our
charge
,
but
pardoned
freely
.
The
Scripture
vseth
this
word
clensing
in
this
matter
.
For
Iohn
sayth
playnely
,
Now
the
cause
of
this
iustification
is
the
incredible
mercy
of
God
,
and
the
merit
of
Christ
.
Christ
ioyneth
them
both
together
in
S.
Iohn
,
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
,
that
whosoever
beleeveth
in
him
should
not
perish
but
have
everlasting
life
.
Therefore
God
of
his
infinite
love
towards
vs
gave
vs
his
Sonne
,
and
the
Sonne
,
of
his
vnspeakeable
goodnes
towards
vs
,
set
forth
his
owne
body
for
the
price
of
our
redemption
,
and
by
his
pretious
bloud
satisfied
for
our
sinnes
,
and
by
satisfying
pacified
the
wrath
of
God
towards
the
elect
,
and
reconciled
the
elect
vnto
God
.
Here
the
word
(
satisfying
)
taken
according
to
divinity
,
is
added
by
a
similitude
for
the
better
light
and
vnderstandings
sake
.
And
the
similitude
is
taken
from
creditors
,
to
whom
debtors
make
no
satisfaction
but
with
ready
money
.
Now
our
sinnes
whatsoever
they
are
,
in
the
phrase
of
the
Siriack
toong
are
called
our
debts
,
because
they
make
vs
debters
vnto
God
:
for
they
which
sinne
,
owe
a
punishment
vnto
God
.
But
we
as
long
as
we
sinne
,
do
not
pay
that
which
we
owe
vnto
God
,
but
do
much
rather
increase
our
debt
,
and
are
more
and
more
firmely
bound
vnto
God
as
vnto
our
creditor
.
And
he
that
shall
take
our
debts
vpon
himselfe
,
and
shall
free
vs
from
the
bonds
of
sinne
,
he
is
worthily
sayd
to
have
satisfied
for
our
sinnes
.
But
Christ
hath
taken
from
vs
the
curse
of
the
law
,
sustained
and
pacified
the
wrath
of
God
.
Heere
hath
he
overcome
sinne
,
death
,
and
the
devill
together
with
his
Angels
,
who
had
vs
in
their
power
,
and
were
most
cruell
adversaryes
of
our
salvation
:
he
overcame
them
I
say
,
and
that
by
his
death
,
contrary
vnto
the
custome
of
all
other
conquerours
,
which
are
wont
being
alive
and
armed
to
assayle
their
adversaryes
,
and
to
subdue
and
overcome
them
by
fighting
manfully
,
In
this
iustification
,
howbeit
we
are
iustified
and
acquitted
of
our
sinnes
by
the
onely
merit
of
Christ
,
yet
there
is
no
let
,
but
that
the
three
holy
and
inseparable
persons
of
the
Trinity
,
may
have
and
execute
their
severall
actions
in
it
.
For
the
Father
is
therefore
sayd
to
iustifie
vs
,
because
that
of
his
owne
meere
grace
and
free
love
,
This
iustification
is
then
avayleable
and
acceptable
vnto
vs
,
whenas
every
of
vs
doth
stand
as
guilty
before
the
heavenly
iudge
,
and
being
carefull
of
his
acquitall
,
doth
of
his
owne
accord
humble
and
prostrate
himselfe
as
vnworthy
.
And
this
is
profitably
done
,
when
a
man
doth
seriously
weigh
and
consider
with
himselfe
the
perfection
and
severity
of
Gods
iustice
on
the
one
side
,
and
the
multitude
and
greatnes
of
his
sinnes
on
the
other
side
.
For
by
such
a
consideration
hee
is
seriously
humbled
with
the
feeling
of
his
misery
,
and
rightly
prepared
to
desire
and
embrace
the
mercy
of
Christ
.
So
that
by
how
much
the
more
every
of
vs
shall
be
severe
in
condemning
himselfe
,
by
so
much
shall
we
finde
God
more
mercifull
,
and
more
easy
to
be
intreated
;
for
then
will
a
man
be
capable
of
the
grace
of
God
,
and
benefite
of
Christ
,
when
hee
shall
knowe
himselfe
and
his
whole
nature
to
bee
full
of
vncleanenes
and
filthines
,
and
shall
condemne
it
.
For
he
which
iudgeth
himselfe
vnworthy
of
the
grace
of
God
,
as
one
sayth
,
him
doth
God
receyve
into
favour
,
and
maketh
him
worthy
through
Christ
.
But
they
which
swell
and
are
filled
with
the
opinion
of
their
owne
righteousnes
,
and
hunger
not
after
the
righteousnes
of
God
,
they
perish
in
their
miseries
,
and
never
come
vnto
true
righteousenes
.
Againe
,
they
which
being
hardned
with
the
custome
of
sinning
,
and
drunken
with
the
delight
of
their
vices
,
do
extenuate
their
faults
,
and
securely
despise
the
iudgement
of
God
,
they
shut
vp
from
themselves
the
gate
of
mercy
.
What
manner
of
thing
Iustification
is
,
where
are
set
forth
the
three
proprieties
thereof
,
namely
,
that
it
is
free
,
perfect
,
and
everlasting
;
and
withall
there
is
refuted
the
opinion
of
the
Papists
concerning
the
merit
of
works
,
being
contrary
to
the
first
propriety
.
CHAP.
27.
NOw
we
must
lay
open
what
manner
of
thing
iustification
is
,
and
the
quality
thereof
consisteth
especially
in
three
things
;
first
,
that
it
is
free
,
for
the
remission
of
sinnes
is
not
for
any
merits
of
man
,
but
it
is
a
meere
grace
,
and
an
vndeserved
mercy
promised
for
Christ
his
sake
alone
.
For
God
findeth
nothing
in
a
man
whom
he
iustifieth
,
but
an
horrible
sinke
of
sinne
,
and
extreame
misery
.
The
scripture
every
where
affirmeth
,
that
Christ
only
is
the
author
of
all
grace
,
and
the
whole
hope
of
our
salvation
consisteth
in
the
bloud
of
Christ
alone
.
Without
the
merit
of
Christ
there
can
be
no
iustification
,
for
he
alone
hath
deserved
righteousenes
for
vs
,
and
having
deserved
it
,
he
giveth
and
imputeth
it
vnto
vs
.
They
therefore
which
desire
to
be
righteous
without
the
merit
of
Christ
,
are
altogether
without
God
,
and
prophane
.
And
they
which
dreame
that
they
are
iustified
,
partly
by
grace
,
and
partly
by
merit
,
are
Pelagians
,
or
Papists
,
the
followers
of
their
heresie
,
but
they
which
beleeve
that
they
are
iustified
by
the
onely
merit
of
Christ
,
are
true
Christians
.
These
by
beleeving
and
receiving
the
righteousnes
of
Christ
purchased
by
his
death
,
as
the
righteousnes
of
an
other
,
are
iustified
indeede
,
but
they
which
by
theyr
workes
and
merits
do
affect
theyr
owne
righteousnes
,
shall
never
attayne
vnto
it
.
The
Papists
therefore
have
forged
a
certaine
kinde
of
merit
,
which
is
weake
of
it selfe
,
but
when
it
is
dipped
in
the
bloud
of
Christ
,
it
is
effectuall
and
forcible
;
and
so
they
say
,
that
a
man
is
partly
iustified
by
grace
,
and
partly
by
workes
.
But
this
cannot
be
,
because
that
grace
and
merit
are
two
manifest
contraryes
,
from
which
one
and
the
selfe
same
thing
cannot
be
brought
forth
.
For
this
is
the
nature
and
rule
of
contraryes
,
that
from
contrary
causes
contrary
effects
proceede
likewise
.
Moreover
,
wee
are
all
debtors
,
for
wee
are
obliged
and
bound
vnto
God
,
so
that
he
may
iustly
challenge
as
his
due
whatsoever
good
thing
can
proceede
or
be
perfourmed
of
vs
.
Now
that
which
may
be
demaunded
of
vs
as
duty
,
that
can
not
merit
:
But
Christ
sayth
,
that
what
good
thing
soever
we
do
,
or
can
do
,
Agayne
,
the
cause
of
iustification
,
to
wit
,
eternall
election
in
Christ
is
free
,
therefore
likewise
iustification
it selfe
must
needes
be
free
;
for
there
cannot
be
more
in
the
effect
,
then
there
is
in
the
cause
thereof
.
Therefore
the
Papists
,
whilest
that
they
dreame
of
any
merit
in
vs
,
they
do
commit
a
manifest
fallacy
,
from
that
which
is
no
cause
as
if
it
were
a
cause
,
for
they
remove
the
merit
of
Christ
which
is
the
perfect
and
true
cause
of
iustification
,
and
set
in
the
roome
thereof
the
merit
of
man
,
a
false
and
fayned
cause
thereof
.
And
although
the
scripture
do
oftentimes
promise
a
reward
vnto
the
workes
of
the
godly
,
yet
from
thence
can
be
gathered
no
merit
,
wherein
God
as
a
debtor
should
be
bound
vnto
vs
,
because
that
reward
dependeth
vpon
the
meere
mercy
of
God
,
and
not
vpon
any
worthines
of
the
workes
.
Therefore
the
Papists
,
whilst
that
in
this
question
they
do
ioyne
the
reward
and
merit
in
a
mutuall
relation
,
are
very
much
deceived
.
Certainely
such
are
despised
and
reiected
of
God
,
which
shall
put
the
least
part
of
their
confidence
in
their
owne
workes
.
This
doth
the
Sonne
of
God
lively
expresse
and
teach
vs
in
the
example
of
the
Pharisy
.
Moreover
the
Papists
get
nothing
in
this
,
when
as
they
bring
forth
the
examples
of
the
Saints
,
how
that
they
oftentimes
did
freely
rehearse
and
plead
their
integrity
&
innocency
before
God
:
this
they
do
not
to
this
end
&
purpose
,
as
if
they
would
declare
themselves
to
be
free
,
and
exempt
from
all
imperfection
,
and
stayne
of
sinne
;
nor
as
if
they
hoped
that
they
could
stand
in
the
sight
of
God
being
indued
with
their
owne
power
,
but
they
do
it
to
a
far
other
end
,
namely
to
shew
that
they
have
a
good
&
lawfull
cause
against
their
adversaryes
,
of
whom
they
are
vniustly
hurt
and
oppressed
.
So
that
the
holy
men
do
not
compare
their
owne
integrity
by
the
s●uare
&
rule
of
Gods
iustice
,
but
they
oppose
it
against
the
violent
iniury
of
their
enemyes
,
and
do
call
God
as
a
iust
iudge
,
and
the
onely
witnes
of
the
truth
betweene
themselves
and
their
enemyes
.
Therefore
by
that
comparison
made
with
their
enemyes
,
by
whom
they
are
vniustly
oppressed
,
they
shew
forth
their
owne
righteousnes
and
singlenes
of
heart
,
that
by
that
reason
they
might
the
more
easily
perswade
God
to
help
them
.
This
therefore
is
the
reason
why
the
holy
men
do
labour
so
earnestly
in
pleading
the
cause
of
their
owne
righteousnes
,
so
that
in
those
speaches
of
their
owne
cause
the
question
is
not
concerning
their
whole
life
,
and
continuall
perfection
and
innocency
thereof
,
but
onely
the
goodnes
of
the
cause
is
layd
open
and
declared
against
the
iniury
of
the
wicked
.
Agayne
,
although
the
Saincts
sometimes
lay
open
their
good
workes
,
Also
,
the
Papists
by
their
interpretation
doe
corrupt
all
those
places
of
Scripture
which
promise
a
reward
vnto
good
workes
,
and
wrest
them
into
an
other
sence
,
and
so
doe
fall
into
a
fallacy
of
the
ambiguity
of
a
word
.
And
further
,
because
they
ascribe
that
vnto
the
merits
of
man
,
which
is
due
alone
vnto
the
grace
of
God
,
and
to
the
onely
merit
of
Christ
,
they
mingle
contrary
causes
together
,
and
out
of
them
do
frame
and
forge
I
know
not
what
.
But
to
enforce
some
merit
from
a
free
reward
,
they
do
not
only
make
a
foolish
and
rash
consequence
,
but
also
do
deny
God
to
be
the
onely
fountayne
of
all
goodnes
,
and
do
conclude
,
that
there
is
some
good
thing
in
wretched
sinners
which
are
wholy
corrupted
.
Furthermore
,
that
which
they
babble
of
inherent
righteousnes
,
is
altogether
vayne
and
foolish
,
for
the
free
forgivenes
of
sinnes
,
and
the
imputation
of
Christ
his
merit
doth
quite
overthrow
as
well
this
inherent
righteousnes
,
as
that
righteousnes
of
workes
,
for
these
are
two
contraryes
which
can
never
stand
together
,
nor
be
attributed
vnto
one
and
the
selfe-same
thing
,
but
one
of
them
alwayes
confoundeth
and
driveth
away
the
other
.
Surely
such
fictions
of
the
Devill
and
vayne
men
,
are
altogether
to
be
reiected
and
condemned
,
which
pull
in
pieces
the
whole
doctrine
of
the
free
remission
of
sinnes
.
For
they
which
goe
about
to
establish
and
set
vp
theyr
owne
righteousnes
,
do
not
submit
themselves
vnto
the
righteousnes
of
God
,
Hence
is
it
that
the
Prophets
and
Apostles
do
set
the
only
grace
of
God
,
and
sole
merit
of
the
Messias
,
Secondly
,
this
iustification
is
by
all
meanes
perfect
,
and
most
absolute
,
for
God
doth
not
pardon
one
or
two
sinnes
only
,
but
he
forgiveth
all
and
every
sinne
.
Neither
doth
he
only
forgive
sinnes
that
are
already
committed
&
past
,
but
he
doth
remit
the
dayly
falls
of
his
children
,
if
they
repent
.
This
the
scripture
teacheth
vs
in
many
places
,
and
diligently
vrgeth
.
Iohn
sayth
playnely
,
S.
Paul
to
the
Colossians
sayth
expressely
,
S.
Iohn
in
the
Revelation
affirmeth
,
None
of
vs
ought
to
take
vnto
himselfe
liberty
to
sinne
,
from
this
fatherly
compassion
of
God
,
for
this
were
to
make
a
mocke
of
God
,
and
to
tread
his
grace
vnder
foote
,
and
to
shew
that
a
man
is
a
stranger
from
God
,
and
from
his
spirit
.
For
the
least
sinne
cannot
be
committed
of
any
man
without
manifest
contempt
of
God
.
But
it
should
rather
be
an
encouragement
and
provocation
vnto
vs
to
the
more
earnest
study
of
godlynes
,
for
by
how
much
the
greater
benefits
God
hath
bestowed
vpon
vs
,
by
so
much
the
greater
obedience
are
we
bound
to
yeeld
him
,
which
we
cannot
performe
,
without
a
studious
care
to
avoyd
evill
,
and
to
do
good
.
They
therefore
which
sinne
rashly
and
securely
,
do
indeede
shewe
that
they
are
prophane
,
and
have
nothing
to
do
with
God
.
Moreover
it
ought
to
move
nor
trouble
no
man
,
because
that
some
of
the
promises
of
the
forgivenes
of
sins
before
rehearsed
,
are
spoken
without
any
generall
note
,
and
seeme
to
be
as
it
were
particular
.
So
that
we
must
know
,
that
notwithstanding
they
are
indeed
vniversall
and
generall
,
for
indefinite
propositions
are
equall
vnto
generall
propositions
.
This
the
multitude
of
them
doth
argue
and
shew
.
Or
if
a
particular
word
,
or
a
word
that
signifieth
but
one
thing
be
set
downe
,
The
Sonne
of
God
taketh
away
the
sinne
of
the
world
,
then
the
generall
word
is
signified
,
which
conteineth
vnder
it
all
and
every
particular
kind
.
And
he
that
taketh
away
the
generall
thing
,
it
must
needs
be
that
he
must
take
away
also
all
and
every
particular
kind
thereof
.
For
sinne
,
that
is
heere
put
in
the
singular
number
,
although
it
be
referred
by
some
vnto
the
common
vice
&
corruption
of
nature
,
and
that
not
amisse
,
yet
nothing
hindreth
but
that
it
may
be
taken
figuratively
for
every
iniquity
:
In
this
free
forgivenesse
of
sinnes
,
the
most
excellent
glory
of
the
Mercy
of
God
shineth
brightly
,
and
triumpheth
infinitely
over
the
rest
of
the
workes
of
God
.
Therefore
the
Prophet
sayth
in
expresse
words
,
God
is
loving
vnto
every
one
,
but
his
mercy
is
above
all
his
workes
.
For
the
Hebrew
word
which
the
Prophet
vseth
in
the
place
rehearsed
,
signifieth
an
inward
Mercy
,
such
as
remaineth
in
the
very
bowels
:
which
the
Scripture
is
wont
to
vse
,
when
there
is
any
speech
of
the
Free-mercy
of
God
,
and
the
receyving
of
a
wretched
sinner
vnto
grace
.
Therefore
the
Prophet
doth
preferre
the
infinite
mercy
of
God
,
farre
before
all
temporall
benefites
,
as
if
hee
should
have
sayd
,
The
goodnesse
of
God
is
great
,
in
that
he
mercifully
vpholdeth
this
world
,
in
that
hee
favourably
provideth
for
all
creatures
,
and
maintayneth
and
keepeth
them
in
their
estate
:
but
that
goodnesse
of
God
,
by
which
hee
plucketh
miserable
man
out
of
everlasting
death
,
and
redeemeth
,
and
saveth
him
in
Christ
,
is
by
infinite
degrees
greater
and
more
excellent
.
This
Mercy
of
God
is
the
onely
refuge
for
miserable
sinners
,
a
most
sure
Sanctuary
from
all
danger
,
and
a
most
welcome
refreshing
.
The
whole
Scripture
teacheth
vs
,
and
dayly
experience
prooveth
it
true
,
that
God
is
easiie
to
be
intreated
,
and
mercifull
vnto
none
,
but
vnto
such
only
,
which
reverently
and
humbly
fly
vnto
his
Mercie
with
an
vnfeigned
confession
of
theyr
sinnes
,
and
bewayling
of
theyr
guiltinesse
.
Whosoever
therefore
seeke
for
acquitall
from
sinne
without
the
grace
of
God
and
merite
of
Christ
,
doe
set
light
by
the
mercy
of
God
,
and
the
blood
of
Christ
,
and
shall
never
attayne
to
the
remission
of
theyr
sinnes
.
For
no
pleading
of
a
mans
own
worthines
,
hath
any
place
before
Gods
heavenly
iudgement
seate
,
From
this
it
may
be
concluded
for
a
most
certaine
and
an
approoved
thing
,
that
wretched
men
can
no
other
wayes
be
freed
from
theyr
sinnes
,
but
by
the
Mercy
of
God
onely
.
This
therefore
is
the
first
and
chiefest
prop
and
foundation
of
our
fayth
and
Salvation
;
that
wee
are
accepted
of
God
:
not
that
we
deserve
this
by
our
owne
worthinesse
;
but
that
our
sinnes
are
forgiven
vs
,
by
the
Mercy
of
God
,
and
not
layd
to
our
charge
.
So
that
God
doth
iustifie
his
children
,
by
forgiving
them
their
sinnes
,
and
imputing
the
obedience
of
Christ
his
life
vnto
them
for
righteousnesse
.
Now
,
no
man
ought
to
marvell
that
we
are
iust
before
God
,
not
by
our
owne
inherent
righteousnesse
;
but
by
that
,
which
being
in
Christ
,
is
imputed
vnto
vs
through
fayth
.
Certaynely
in
our selves
wee
are
vnrighteous
,
and
cannot
by
any
power
of
our
owne
attayne
vnto
righteousnesse
before
God
.
But
Christ
satisfying
for
our
sinnes
by
his
death
,
brought
to
passe
,
that
this
satisfaction
should
be
imparted
vnto
vs
,
and
that
wee
in
respect
of
this
should
bee
accounted
iust
before
God
.
For
even
as
he
made
our
sinnes
his
,
so
also
on
the
other
side
,
he
maketh
his
righteousnesse
our
righteousnesse
,
For
that
holinesse
of
Christ
,
both
of
his
nature
and
life
,
was
necessary
for
this
purpose
,
that
the
Sacrifice
of
Christ
might
bee
imputed
and
imparted
vnto
vs
for
righteousnesse
.
For
Christ
could
not
have
satisfied
for
our
sinnes
by
his
Sacrifice
,
and
so
have
obtayned
remission
of
them
for
vs
,
if
he
had
not
been
an
holy
Priest
,
and
also
offered
vp
an
holy
Sacrifice
.
Hence
is
it
that
Saynt
Paul
vnto
the
Hebrewes
sayth
,
Such
an
high
Priest
became
vs
,
which
is
holie
,
harmelesse
,
vndefiled
,
separate
from
sinners
,
and
made
higher
then
the
heavens
:
which
needed
not
dayly
,
as
those
high
Priestes
,
(
namely
the
Leviticall
)
to
offer
vp
sacrifice
,
first
for
his
owne
sinnes
,
and
then
for
the
peoples
:
for
that
did
hee
once
when
he
offered
vp
himselfe
.
Beholde
a
most
cleere
and
evident
testimonie
of
the
holinesse
of
our
Priest
:
Of
the
holinesse
of
our
Sacrifice
,
Iohn
Baptist
sayth
,
is
that
Lambe
of
God
,
that
is
,
that
Sacrifice
ordayned
of
God
,
to
take
away
the
sinne
of
the
world
.
By
these
thinges
it
may
now
be
vnderstood
,
how
,
and
how
farre
forth
the
holinesse
both
of
the
life
and
nature
of
Christ
appertayneth
vnto
this
matter
of
Iustification
:
namely
,
how
farre
forth
it
was
necessary
to
this
purpose
,
that
Christ
by
his
holy
Sacrifice
,
or
obedience
of
his
death
might
deserve
remission
of
sinnes
for
vs
,
in
which
remission
of
sinnes
consisteth
our
righteousnesse
before
God
,
as
wee
may
vnderstand
by
the
wordes
of
Paul
to
the
Romanes
.
Furthermore
,
this
Iustification
is
not
onely
free
and
perfect
,
but
also
everlasting
,
in
as
much
as
sinne
ought
not
to
be
imputed
vnto
them
that
are
iustified
,
any
more
for
ever
.
For
whom
God
hath
once
receyved
into
favour
,
having
blotted
out
their
sinnes
and
offences
,
those
doth
hee
still
preserve
in
his
favour
as
righteous
,
so
that
they
can
fall
from
grace
and
perish
by
no
manner
of
sinnes
,
(
they
being
and
remayning
pardoned
in
them
.
)
For
God
wil
never
remember
those
sinnes
,
to
which
the
regenerate
are
as
yet
subiect
.
This
the
Scripture
expresseth
,
and
diligently
affirmeth
in
many
places
.
For
God
by
Isaias
sayth
,
I
will
remember
thine
iniquities
no
more
.
I
will
be
mercifull
vnto
theyr
iniquities
,
and
remember
their
sinnes
and
transgressions
no
more
.
These
and
such
like
places
of
Scripture
,
promise
the
grace
of
God
and
forgivenesse
of
sinnes
,
This
satisfaction
of
Christ
,
whosoever
doth
with
a
true
&
stedfast
faith
apprehend
and
apply
vnto
himselfe
,
hath
wherein
hee
may
reioyce
and
be
glad
in
himselfe
,
and
that
much
more
then
hee
is
wont
to
reioyce
,
which
hath
runne
so
farre
into
other
mens
debt
,
that
hee
hath
nothing
to
pay
:
who
,
when
he
shall
heare
that
an
other
hath
payd
it
in
his
name
,
and
hath
fully
discharged
the
whole
debt
,
reioyceth
heartily
,
and
is
more
glad
in
his
mind
,
then
if
he
in
his
owne
person
had
discharged
the
debt
.
So
also
our
conscience
,
when
it
heareth
that
Christ
hath
satisfied
for
all
our
sinnes
,
both
great
and
small
,
so
that
God
will
never
call
them
to
his
remembrance
,
doth
much
reioyce
;
and
conceaveth
true
peace
within
it selfe
,
and
relyeth
most
peaceably
vpon
that
satisfaction
of
Christ
,
and
favour
of
God
recovered
agayne
,
and
is
exceeding
glad
in
it selfe
,
that
it
hath
and
shall
have
everlasting
reconciliation
and
peace
with
God
.
By
this
we
may
playnely
see
,
how
necessary
the
grace
of
God
is
to
the
remission
of
our
sinnes
.
Let
every
man
therefore
diligently
weigh
his
owne
misery
:
for
except
a
man
doe
well
consider
this
,
hee
can
never
vnderstand
how
much
the
remedy
thereof
is
to
bee
desired
.
Let
every
man
therefore
truely
acknowledge
,
that
he
is
every
way
past
recovery
in
himselfe
,
that
so
he
may
be
iustified
by
God
onely
,
and
transported
by
Christ
from
destruction
to
Salvation
.
And
let
no
man
repose
himselfe
,
or
put
any
trust
in
his
owne
wisedome
,
in
this
Article
of
Iustification
.
For
by
how
much
the
more
a
man
leaneth
vpon
his
owne
wisedome
and
opinion
,
by
so
much
the
more
swift
and
grievous
iudgement
doth
hee
plucke
vpon
his
head
.
Furthermore
,
let
every
man
thinke
,
that
amongst
all
there
is
not
one
,
which
standeth
not
in
need
of
this
inestimable
benefite
of
God
.
All
are
gone
out
of
the
way
,
and
corrupted
.
For
the
Prophets
and
Apostles
,
whenas
they
thus
speake
,
doe
vniversally
accuse
all
of
iniquitie
,
and
doe
make
every
one
guilty
of
iust
condemnation
;
and
so
doe
frame
theyr
order
of
teaching
from
the
generall
vnto
the
particular
,
that
every
man
in
particular
may
consider
and
weigh
in
his
owne
conscience
,
whether
it
be
so
in
him
or
no
,
which
is
spoken
generally
of
all
.
For
a
man
is
little
touched
with
a
generall
speech
,
vnlesse
hee
vnderstand
it
particularly
to
appertaine
vnto
himselfe
.
Therefore
seeing
all
excuse
is
cutte
off
on
every
side
;
let
every
man
seriously
acknowledge
his
owne
sinnes
and
offences
,
that
so
by
Christ
his
Redeemer
and
Saviour
,
he
may
be
delivered
from
them
.
Here
is
shewed
,
what
and
how
great
good
commeth
vnto
those
that
are
iustified
,
by
this
Iustification
,
by
Fayth
.
Likewise
vnto
whom
this
Iustification
doth
properly
appertayne
.
CHAP.
28.
NOw
in
a
few
wordes
we
must
shew
,
what
and
how
great
good
things
doe
issue
and
are
to
be
looked
for
from
this
free
remission
of
sinnes
.
And
these
benefites
are
especially
foure
;
and
these
,
the
greatest
of
all
benefites
:
the
first
of
which
,
is
everlasting
reconciliation
with
God
.
For
when
God
doth
forgive
and
pardon
our
sinnes
freely
,
he
doth
then
receyve
vs
into
favour
,
and
continue
vs
therein
.
For
whom
he
thus
iustifieth
,
those
he
embraceth
and
affecteth
with
the
same
love
,
Therefore
this
Iustification
may
bee
discerned
and
knowne
by
that
which
followeth
it
,
as
by
the
effects
and
benefites
which
proceed
&
flow
from
thence
:
Among
those
,
the
feeling
of
the
love
of
God
toward
vs
,
and
the
calling
vpon
him
,
doe
chiefely
excell
.
For
when
hee
iustifieth
vs
,
then
doth
hee
manifest
and
shew
his
love
toward
vs
.
For
although
he
loveth
vs
in
Christ
with
an
everlasting
love
;
yet
doth
hee
then
lively
and
manifestly
shew
and
declare
,
that
his
love
toward
vs
,
when
he
forgiveth
vs
our
sinnes
,
and
reformeth
vs
with
his
spirit
.
Then
doe
we
by
certayne
experience
feele
in
our
hearts
,
the
strength
and
most
effectuall
power
of
the
love
of
God
towards
vs
.
Last
of
all
,
this
Iustification
belongeth
onely
to
the
Elect
,
and
such
as
shal
be
saved
.
This
Paul
plainly
teacheth
here
,
whilest
hee
sayth
,
that
God
calleth
and
iustifyeth
those
onely
,
whom
hee
hath
predestinate
.
Here
therefore
Vocation
and
Iustification
,
are
set
vnder
Predestination
,
as
the
effects
vnder
theyr
cause
.
So
that
Iustification
doth
not
reach
farther
then
Predestination
.
For
the
effectes
cannot
bee
larger
,
and
reach
farther
then
theyr
causes
.
They
therefore
which
thinke
that
Iustification
belongeth
vnto
all
in
generall
,
ought
first
to
teach
and
proove
,
by
the
word
of
God
,
that
Predestination
or
Election
is
common
to
every
one
.
Agayne
,
Here
is
declared
,
by
what
remedy
the
corruption
of
our
nature
is
amended
,
and
the
Image
of
God
restored
in
man
,
and
in
what
partes
especially
regeneration
is
wrought
.
Likewise
,
how
grossely
the
Papists
,
and
the
grosser
sort
of
Vbiquitaries
doe
erre
,
which
thinke
that
there
is
an
hidden
power
in
the
outward
water
of
Baptisme
,
which
is
able
to
convert
a
man
in
the
very
act
of
Baptizing
.
CHAP.
29.
NOw
Glorification
beeing
the
last
Lincke
of
Pauls
Chayne
,
this
followeth
to
be
set
vnder
Iustification
very
fitly
.
For
so
Paul
teacheth
,
that
the
gift
of
the
holy
Spirit
,
and
the
renewing
of
our
corrupt
nature
vnto
the
Image
of
God
,
doth
necessarily
follow
our
free
receyving
into
the
favour
of
God
,
and
cannot
bee
separated
from
it
.
Wherefore
Glorification
followeth
Iustification
,
in
a
most
divine
order
:
because
it
is
the
finall
cause
of
it
.
For
therefore
is
this
or
that
man
iustified
,
that
in
the
end
he
may
be
glorified
.
Therefore
after
Paul
had
taught
that
sinnes
are
forgiven
men
by
the
onely
free
mercy
of
God
,
now
he
proceedeth
rightly
to
teach
and
declare
how
sinnes
are
abolished
and
purged
:
and
so
sheweth
how
Glory
and
the
Image
of
God
is
recovered
in
man
.
This
hee
sheweth
in
the
worde
(
glorifying
.
)
Therefore
to
glorifie
,
is
nothing
els
,
then
to
abolish
the
corrupt
nature
of
man
,
and
so
to
reforme
man
vnto
the
Image
of
God
,
and
make
him
fit
for
eternall
Glory
.
So
that
regeneration
from
the
effect
and
last
end
thereof
,
is
called
by
the
name
of
Glorification
:
in
asmuch
namely
,
as
the
Elect
by
it
are
renewed
vnto
the
Image
of
God
,
and
then
translated
into
everlasting
Glory
.
For
God
wil
have
his
Glory
and
holinesse
to
shine
in
the
Elect
here
after
a
sort
.
And
fayth
being
in
some
sort
inflamed
by
the
holy
Spirite
in
our
calling
,
and
our
will
somewhat
changed
,
is
here
more
inflamed
and
changed
.
But
this
is
perfourmed
and
brought
to
passe
by
no
other
meanes
,
but
onely
by
our
regeneration
.
For
God
doth
not
beginne
and
finish
the
worke
of
our
regeneration
in
one
day
,
and
at
one
instant
,
but
doth
continue
and
perfect
it
by
little
and
little
.
Here
therefore
a
few
things
ought
to
be
spoken
concerning
Regeneration
;
which
,
that
they
may
be
handled
and
intreated
of
the
better
and
more
plainely
with
the
greater
fruite
,
wee
ought
to
consider
these
foure
severall
heads
.
First
,
what
Regeneration
is
,
and
by
what
meanes
it
commeth
.
Secondly
,
in
what
parts
it
consisteth
,
and
of
what
sort
it
is
in
this
life
.
Thirdly
,
how
necessary
it
is
,
and
for
what
thinges
it
is
profitable
.
Fourthly
,
by
what
signes
and
tokens
it
may
bee
knowne
.
Concerning
the
first
thing
:
Regeneration
is
not
the
abolishing
of
the
former
substance
,
and
the
establishing
agayne
of
a
new
,
neyther
is
it
the
changing
of
one
substance
into
an
other
:
but
it
is
the
reforming
of
our
corrupt
nature
,
and
the
repayring
and
restoring
of
the
Image
of
God
in
man
.
So
that
in
this
Regeneration
,
there
remayneth
the
same
frame
of
the
body
and
substance
,
but
the
inward
and
wicked
affections
of
the
mind
onely
are
amended
and
changed
:
which
seeing
it
is
a
spirituall
change
,
it
is
felt
inwardly
before
it
bee
learned
,
as
Saint
Cyprian
speaketh
elsewhere
.
And
it
is
nothing
els
,
but
the
amending
and
abolishing
of
the
corrupt
and
wicked
qualities
,
that
remayne
in
the
substance
of
man
.
Therefore
whom
God
hath
iustified
,
those
also
hee
doth
regenerate
and
change
vnto
his
most
blessed
glorie
and
purity
of
life
,
that
they
may
repent
and
be
ashamed
of
theyr
former
life
,
that
so
they
may
betake
themselves
vnto
a
better
course
.
For
no
man
can
have
an
earnest
desire
vnto
the
grace
of
God
,
except
first
he
know
his
sins
,
and
be
displeased
with
himselfe
in
them
.
So
that
a
renewing
is
required
.
For
God
will
not
have
his
Elect
to
abuse
his
gentlenesse
and
long
suffering
,
and
therefore
doth
he
renew
and
frame
them
to
sincere
manners
and
holy
actions
.
Therefore
they
which
are
effectually
regenerated
,
do
begin
to
be
displeased
with
themselves
for
their
sins
,
and
to
be
grieved
in
their
hearts
,
that
they
have
displeased
God
,
and
with
theyr
whole
heart
doe
detest
all
wicked
deedes
whatsoever
,
so
that
hereafter
they
will
not
commit
or
doe
them
;
and
so
doe
shew
theyr
thankefulnesse
,
by
eschewing
of
evill
,
and
doing
of
good
:
and
there
is
in
them
,
a
turning
away
from
Sathan
and
evill
deedes
,
and
a
turning
vnto
God
and
to
good
workes
.
And
although
the
regenerate
doe
fall
often
,
yet
they
doe
not
defend
nor
allow
of
theyr
sinnes
,
but
desire
dayly
more
and
more
to
hate
and
eschew
them
.
So
,
they
which
are
converted
,
begin
to
savour
of
better
thinges
,
and
doe
change
theyr
evill
custome
,
and
kind
of
life
,
and
revoke
theyr
former
course
of
living
,
and
so
convert
theyr
actions
and
endevours
from
evill
vnto
good
,
as
from
one
contrary
vnto
an
other
.
They
which
are
thus
affected
,
doe
feele
true
ioy
in
theyr
hearts
,
in
that
they
have
God
at
one
with
them
,
for
theyr
Mediatours
sake
,
from
whence
followeth
an
earnest
desire
to
obey
God
in
all
his
Commandements
.
Let
the
regenerate
therefore
know
,
that
now
the
time
is
come
,
wherein
they
ought
to
approve
and
fulfill
those
most
wholesome
precepts
of
divinity
,
not
so
much
by
discoursing
of
them
,
as
by
performing
them
constantly
,
&
living
godly
:
because
they
can
by
no
other
way
obtaine
blessed
immortality
&
heavenly
Glory
,
but
onely
by
true
fayth
and
ready
obedience
vnto
the
commandements
of
God
.
Therefore
how
much
or
little
soever
it
be
,
which
the
children
of
God
have
,
and
savour
of
regeneration
,
to
it
they
ought
to
frame
theyr
manners
,
sayth
Augustine
.
Now
this
renewing
,
as
is
abovesayd
in
the
Treatise
of
Vocation
,
is
begun
and
finished
by
the
word
and
spirit
of
God
.
By
the
word
,
he
sheweth
vs
,
what
things
he
wil
have
done
or
not
done
by
vs
:
and
by
his
Spirite
there
is
strength
ministred
vnto
vs
to
performe
them
.
This
regeneration
is
especially
wrought
&
continued
in
the
mind
,
will
,
and
heart
of
man
.
So
that
God
sheweth
forth
and
declareth
his
goodnesse
towards
his
children
,
here
,
three
manner
of
wayes
.
First
,
hee
doth
enlighten
and
dispell
the
blindnes
of
the
mind
,
by
the
Sun-shine
of
his
Spirit
.
For
whatsoever
man
savoureth
of
his
owne
selfe
,
For
such
is
the
blindnesse
and
frailty
of
mans
wit
,
that
it
is
not
onely
vnable
to
conceyve
and
bring
forth
of
it selfe
any
thing
rightly
or
truely
,
but
also
that
it
frameth
and
inventeth
to
it selfe
many
and
most
dangerous
errors
,
even
from
most
true
principles
.
An
evident
example
of
this
,
we
may
see
in
the
free-will
of
the
Papists
.
But
that
most
fond
dreame
of
theyrs
,
vanisheth
like
a
vapour
,
by
this
doctrine
of
regeneration
;
and
the
spirit
of
God
onely
is
prooved
to
bee
the
onely
beginning
and
true
cause
of
every
good
worke
.
Agayne
,
seeing
God
doth
regenerate
man
,
and
make
him
fit
for
good
works
,
that
other
fiction
which
the
Papists
have
dreamed
,
concerning
workes
fore-seene
,
is
overthrowne
and
beaten
to
pieces
.
For
seeing
no
man
can
doe
good
,
except
by
the
grace
of
God
hee
be
changed
into
a
new
creature
,
it
thence
followeth
,
that
God
could
fore-see
no
other
workes
in
man
,
but
such
as
hee
himselfe
should
worke
in
him
;
whence
a
man
may
easily
gather
,
which
considereth
the
matter
any
thing
at
all
,
that
this
opinion
concerning
workes
fore-seene
,
is
a
meere
and
forged
fable
.
Moreover
,
the
Papists
,
and
the
more
grosse
sort
of
Vbiquitaries
,
do
in
this
place
,
after
their
manner
erre
and
invent
a
new
fiction
,
whenas
they
thinke
that
there
is
some
secret
and
hidden
power
in
the
water
of
Baptisme
,
which
is
able
to
convert
and
renew
a
man
.
And
from
thence
they
labour
to
inferre
,
that
they
which
are
baptized
are
regenerate
in
the
very
act
of
Baptisme
.
This
vnsavory
invention
is
the
fosterer
of
noysome
errours
.
But
the
falshood
thereof
is
found
;
first
in
this
,
that
it
evidently
appeareth
by
the
holy
Scriptures
,
that
all
are
not
regenerate
which
are
baptized
:
as
we
may
see
,
not
onely
in
Simon
Magus
,
but
also
in
many
others
,
eyther
openly
wicked
,
or
hypocrites
vnder
hand
and
secretly
:
which
although
they
have
beene
baptized
,
and
receyved
Baptisme
as
a
true
marke
of
their
regeneration
,
yet
theyr
lives
sufficiently
declare
that
they
were
not
regenerate
.
For
although
that
the
Sacraments
are
meanes
or
instruments
,
by
which
the
holy
Ghost
is
effectuall
in
the
Ministery
of
the
Church
:
yet
in
his
power
and
efficacy
,
hee
hath
not
tyed
himselfe
vnto
them
,
neyther
doth
hee
so
worke
by
them
,
that
that
working
should
alwayes
shew
it selfe
and
exercise
the
strength
thereof
in
the
very
act
of
administring
them
.
Agayne
,
they
doe
offend
and
sinne
exceedingly
and
out
of
measure
,
agaynst
the
office
of
the
holy
Spirite
,
and
the
blood
of
Christ
.
For
the
holy
Spirite
is
the
onely
efficient
cause
and
principall
worker
of
regeneration
,
and
the
bloud
of
Christ
is
the
meritorious
cause
thereof
:
therefore
they
attribute
that
vnto
the
outward
water
of
baptisme
,
which
is
due
only
vnto
the
holy
spirit
&
the
bloud
of
Christ
,
&
so
fall
into
a
fallacy
,
from
that
which
is
no
cause
as
if
it
were
a
cause
,
for
they
do
cast
that
vnto
the
false
and
fayned
cause
,
which
ought
to
be
attributed
vnto
the
true
and
proper
cause
,
and
so
,
as
much
as
in
them
lyeth
,
do
overthrow
and
vndermine
the
principall
heads
of
Christian
religion
.
And
whereas
they
inferre
,
that
the
purer
and
preciser
sort
of
Divines
do
deny
that
Baptisme
is
the
washing
of
the
new
birth
,
Lastly
,
they
erre
not
a
little
by
this
their
most
vayne
fiction
,
whilest
that
they
place
the
first
beginning
of
salvation
,
and
the
ground
thereof
in
the
water
of
baptisme
,
for
so
they
forge
and
frame
the
causes
of
salvation
from
the
instruments
that
are
vsed
as
meanes
,
and
from
the
manner
of
applying
them
;
but
with
deepe
silence
they
do
passe
by
,
and
with
wonderfull
craft
neglect
the
true
and
proper
cause
of
salvation
,
namely
,
everlasting
and
free
election
,
and
the
onely
merit
of
Christ
,
that
they
might
the
more
easily
deceive
,
and
cast
a
mist
before
the
eyes
of
the
ignorant
.
For
there
is
no
greater
nor
more
plentifull
occasion
to
beguile
and
deceive
,
then
where
false
and
imaginary
causes
are
supposed
for
true
and
proper
causes
.
Moreover
,
this
regeneration
heere
is
alwayes
defective
and
imperfect
,
and
a
small
beginning
of
a
new
life
,
and
a
certayne
onset
vnto
it
.
This
is
prooved
by
manifest
testimonyes
of
Scripture
,
and
also
by
dayly
experience
of
the
godly
.
The
testimonyes
of
Scripture
say
,
that
we
ought
to
be
changed
into
the
image
of
God
from
glory
to
glory
,
Secondly
,
dayly
experience
it selfe
doth
convince
and
prove
the
imperfection
of
the
godly
.
For
the
most
holy
men
of
all
ages
have
offended
and
sinned
very
often
,
which
they
could
not
have
done
if
they
had
not
bin
vnperfect
,
for
they
which
by
regeneration
are
quite
perfected
,
are
set
out
of
all
danger
of
sinning
any
more
:
furthermore
God
hath
no
where
promised
that
he
will
indue
his
children
in
this
life
with
exquisite
perfection
,
therefore
they
cannot
be
made
perfect
heere
,
for
God
doth
not
perfourme
more
in
this
worke
of
regeneration
by
the
power
of
his
spirit
,
then
he
hath
declared
in
the
revealed
word
of
promise
;
and
they
themselves
by
their
owne
power
cannot
make
themselves
better
and
more
holy
,
then
God
will
have
them
to
be
.
Also
the
most
holy
Apostles
themselves
say
,
S.
Austine
sayth
in
an
other
place
most
fitly
to
this
purpose
,
Wo
vnto
the
life
of
men
although
most
holy
,
if
it
be
examined
&
iudged
without
Gods
mercy
.
But
surely
although
regeneration
be
heere
but
onely
begun
and
be
vnperfect
,
yet
for
all
that
it
is
not
vnprofitable
,
but
is
very
commodious
vnto
the
elect
,
for
from
thence
a
most
sure
and
evident
token
of
their
election
and
salvation
is
ministred
vnto
them
.
But
of
this
matter
shall
be
spoken
more
largely
and
purposely
in
the
end
of
this
treatise
.
Regeneration
hath
also
this
commodity
which
is
very
great
,
for
when
men
are
regenerate
,
they
are
not
onely
delivered
from
the
most
miserable
slavery
of
sinne
and
tyrany
of
the
Devill
,
but
also
are
made
partakers
of
the
life
of
God
,
for
then
are
they
truly
grafted
into
Christ
,
and
Christ
is
ioyned
vnto
them
agayne
,
so
that
they
are
made
one
with
Christ
by
the
spirit
,
and
Christ
is
made
one
with
them
.
Also
Christ
then
liveth
in
them
savingly
,
and
raigneth
effectually
,
so
that
he
giveth
and
bestoweth
vpon
them
life
everlasting
;
for
whom
he
once
hath
begun
to
renew
,
those
he
never
forsaketh
,
for
he
leaveth
not
this
holy
and
chiefe
worke
of
all
his
works
as
it
were
broken
of
,
Furthermore
we
must
note
heere
and
diligently
observe
,
that
this
power
of
renewing
is
in
God
by
nature
,
and
is
changed
by
no
outward
cause
,
or
mutable
occasion
whatsoever
,
and
therefore
is
as
sure
and
certayne
,
as
God
himselfe
in
his
essence
is
everlasting
:
for
God
is
as
constant
in
his
promises
,
as
he
is
vnchangeable
in
his
essence
.
So
that
seeing
he
is
alwayes
the
same
,
and
continually
as
good
as
his
word
,
and
ever
remayneth
like
himselfe
,
therefore
also
doth
he
truly
and
indeed
perfourme
and
fulfill
those
things
which
he
hath
promised
in
his
word
:
for
the
promise
of
God
is
sure
,
because
that
grace
,
whence
it
dependeth
and
springeth
,
is
sure
,
and
grace
is
onely
of
that
which
is
both
by
word
promised
,
and
indeed
perfourmed
freely
and
mercifully
without
any
expectation
of
reward
.
They
therefore
which
doubt
of
the
promise
of
God
,
and
the
accomplishment
thereof
,
they
do
rather
by
deedes
then
words
accuse
and
argue
God
of
vnconstancy
and
falsehood
:
therefore
the
distrust
of
the
good
and
favourable
will
of
God
,
and
of
the
perfourmance
of
things
promised
,
is
without
doubt
a
very
great
sinne
,
for
God
by
his
almighty
power
doth
begin
,
continue
,
and
end
this
his
worke
of
regeneration
,
wherein
it
consisteth
,
and
is
grounded
:
therefore
this
worke
can
no
more
be
broken
off
and
fall
to
the
ground
,
then
God
can
of
any
man
be
vanquished
and
overcome
.
The
workes
and
obedience
of
the
godly
,
howsoever
they
be
imperfect
,
and
interlaced
with
divers
blemishes
,
yet
God
in
that
his
fatherly
goodnes
loveth
and
accepteth
them
.
Then
some
things
are
propounded
and
dilated
somewhat
largely
and
plainely
concerning
the
meaning
and
true
vse
of
good
works
,
that
the
Papists
errour
might
be
the
more
evident
in
any
mans
sight
.
CHAP.
30.
FVrthermore
,
seeing
this
regeneration
is
in
this
life
maymed
and
imperfect
,
hence
it
followeth
necessarily
and
infallibly
,
that
all
good
works
also
which
proceede
out
of
it
,
as
streames
out
of
a
fountayne
,
are
maymed
and
imperfect
:
for
such
as
the
cause
is
,
such
an
effect
likewise
vsually
followeth
.
Therefore
seeing
those
workes
are
vnperfect
,
they
can
deserve
nothing
as
due
debt
:
for
to
the
producing
and
effecting
of
any
thing
,
there
is
required
necessarily
sound
and
sufficient
causes
,
for
maymed
and
mangled
causes
have
never
brought
forth
any
thing
,
for
imperfect
causes
are
esteemed
as
no
causes
.
And
although
the
workes
of
the
godly
be
interlaced
and
stayned
with
many
blemishes
and
imperfections
,
yet
they
are
pleasing
and
acceptable
vnto
God
,
because
in
them
he
acknowledgeth
the
image
of
his
spirit
,
which
maketh
the
persons
,
whence
those
works
proceed
,
acceptable
vnto
God
,
and
mixeth
a
good
quality
among
their
good
workes
,
in
which
being
dipped
as
in
an
heavenly
and
spirituall
perfume
,
God
doth
approve
and
accept
them
.
God
in
his
fatherly
compassion
doth
pardon
the
staynes
and
defects
of
good
workes
,
so
that
the
works
when
the
corruption
of
them
is
abolished
and
wiped
away
,
are
accounted
iust
and
righteous
,
and
the
satisfaction
of
Christ
is
imputed
vnto
them
for
righteousnes
,
like
as
it
is
to
the
persons
from
whom
they
doe
proceede
:
therefore
as
he
doth
by
his
favour
,
love
and
iustify
his
Saincts
vnto
death
(
for
the
righteousnes
of
the
most
perfect
man
consisteth
alwayes
in
faith
,
and
the
dayly
forgivenes
of
sinnes
)
so
also
with
the
same
favour
doth
he
love
and
iustify
their
workes
,
that
is
to
say
,
he
blotteth
out
and
wipeth
away
the
faults
which
remayne
in
them
in
this
life
,
and
imputeth
righteousnes
vnto
them
.
As
therefore
the
Moone
doth
borrow
and
take
her
light
of
the
Sunne
,
so
also
faith
iustifieth
the
works
of
the
faithfull
,
and
maketh
them
have
a
good
savour
,
therefore
faith
getteth
the
reward
and
name
of
righteousnes
,
both
vnto
the
works
,
and
also
vnto
the
persons
.
So
that
although
those
works
in
themselves
,
and
in
respect
of
themselves
be
infected
and
stayned
with
many
faults
and
blemishes
,
yet
in
respect
of
God
which
wipeth
away
all
those
blemishes
,
they
are
holy
and
righteous
,
and
so
their
righteousnes
doth
much
more
consist
in
the
forgivenes
of
sinnes
,
then
in
the
perfection
of
vertue
and
good
works
,
as
Augustine
in
one
place
sayth
very
well
.
The
Scripture
in
some
places
compareth
this
favour
of
God
vnto
the
compassion
which
a
father
hath
toward
his
sonne
,
for
fathers
do
so
love
their
children
,
that
albeit
they
see
such
or
such
blemishes
in
their
bodyes
,
they
do
not
yet
thrust
or
drive
them
out
of
doores
:
yea
rather
if
they
have
children
that
are
lame
,
or
tender
eyed
,
or
otherwise
marked
or
misshapen
by
any
other
blemish
,
their
fatherly
love
and
naturall
affections
are
sturred
vp
&
breake
forth
so
much
the
more
vnto
pity
&
compassion
of
them
;
and
they
do
not
only
not
cease
to
love
them
,
but
also
they
are
much
more
carefull
for
their
health
&
welfare
,
then
for
others
which
are
not
so
diseased
.
So
also
God
the
most
mercifull
Father
of
all
fathers
doth
pardon
our
faults
when
he
hath
adopted
vs
for
his
children
,
therefore
he
will
neyther
drive
vs
out
of
dores
though
we
be
vnperfect
,
nor
cast
our
workes
out
of
his
sight
though
they
be
staynd
with
many
spots
.
Hence
is
it
that
the
scripture
sayth
in
playne
words
,
Though
the
righteous
fall
,
(
that
is
,
Furthermore
,
seeing
the
workes
of
the
godly
are
vnperfect
,
theyr
obedience
also
which
they
perfourme
and
yeeld
vnto
God
must
needs
be
vnperfect
.
But
although
it
be
such
,
yet
God
not
for
any
inward
merit
and
worthines
of
it
,
but
for
his
owne
grace
and
mercyes
sake
,
doth
no
lesse
approve
and
accept
it
,
then
if
it
were
altogether
perfect
,
and
absolute
in
every
poynt
.
As
a
father
is
contented
with
any
indeavour
of
his
sonne
,
and
requireth
not
of
him
an
exact
perfection
of
worke
,
so
that
hee
see
him
obedient
and
dutifull
from
his
heart
,
so
God
also
doth
not
reiect
the
earnest
and
sincere
study
and
endeavour
of
obedience
in
his
children
,
but
God
doth
approve
it
as
perfect
,
because
he
esteemeth
an
obedient
will
as
a
worke
done
:
for
that
cause
hee
doth
accept
and
like
of
any
care
of
obedience
,
so
that
it
be
sincere
and
proceede
from
the
heart
.
And
albeit
that
care
be
defective
and
vnperfect
,
which
in
it selfe
deserveth
rather
to
be
reiected
then
favoured
,
yet
God
doth
behold
it
with
a
mercifull
countenance
and
fatherly
love
.
This
condition
and
circumstance
the
Prophet
Malachy
setteth
downe
in
playne
words
,
They
shall
be
vnto
me
(
sayth
the
Lord
)
in
that
day
,
for
a
flock
,
and
I
will
spare
them
,
as
a
man
spareth
his
owne
sonne
that
serveth
him
.
As
therefore
a
father
doth
not
require
full
and
perfect
obedience
of
his
sonne
,
so
likewise
God
doth
not
demaund
exact
and
perfect
obedience
of
his
children
,
but
is
content
with
such
,
as
they
for
the
measure
of
humane
fraylety
are
able
to
perfourme
:
therefore
whatsoever
God
promiseth
vnto
the
keepers
of
his
lawe
,
that
he
will
give
them
.
This
do
the
regenerate
and
godly
obtayne
and
come
vnto
,
not
that
theyr
workes
deserve
this
in
theyr
worth
and
excellency
,
but
because
the
infinitenes
of
Gods
goodnes
and
mercy
hath
so
disposed
and
appoynted
it
.
To
conclude
,
although
the
works
and
obedience
of
the
godly
be
imperfect
,
and
cannot
merit
salvation
,
yet
for
all
that
they
are
not
vnprofitable
,
nor
to
be
left
vndone
:
for
they
may
be
profitable
for
other
ends
,
many
of
which
are
ordeyned
for
one
thing
.
Heere
therefore
I
suppose
it
very
fit
,
and
not
vnprofitable
,
if
I
speake
somewhat
largely
and
playnely
concerning
good
workes
,
and
that
for
the
Papists
sake
,
who
doe
wholy
corrupt
,
and
quite
overthrow
the
vse
of
these
workes
,
as
also
of
all
the
scripture
beside
.
But
that
these
things
beeing
conteyned
in
a
briefe
summary
,
and
set
downe
in
a
playne
method
,
may
the
more
orderly
be
handled
of
me
,
and
the
more
easily
be
vnderstood
of
the
reader
,
these
three
things
ought
to
be
considered
,
as
markes
set
before
vs
.
First
,
what
,
and
what
manner
of
workes
there
be
in
this
life
,
and
whether
the
grace
of
God
may
be
attayned
and
gotten
by
them
or
no.
Secondly
,
seeing
that
life
everlasting
is
by
all
meanes
the
meere
and
free
gift
of
God
,
why
the
scripture
in
many
places
doth
promise
a
reward
,
and
ascribe
salvation
vnto
them
.
Thirdly
,
why
good
workes
are
to
be
done
,
seeing
salvation
is
by
no
meanes
attayned
by
them
.
That
the
first
may
rightly
be
vnderstood
,
we
must
know
,
that
the
works
of
man
,
by
reason
of
his
divers
condition
,
are
diversly
to
be
considered
;
for
we
must
iudge
of
the
effect
,
by
the
nature
and
condition
of
the
cause
.
If
therefore
there
be
a
diversity
found
in
the
cause
,
it
ought
likewise
to
be
considered
in
the
effect
;
for
one
and
the
selfesame
thing
cannot
be
spoken
and
affirmed
of
divers
matters
,
and
of
vnlike
things
the
iudgement
must
likewise
be
vnlike
.
Therefore
man
as
touching
his
nature
,
is
wicked
and
vntoward
,
yea
,
and
so
wicked
,
that
he
is
extreamely
contrary
vnto
God
,
and
his
will
:
so
that
his
workes
also
before
regeneration
must
needs
be
evill
.
For
from
an
evill
cause
,
there
can
proceede
and
be
expected
nothing
but
an
evill
effect
,
because
the
effect
differeth
not
from
the
cause
:
so
that
these
workes
are
worthily
reiected
of
God
,
as
worthy
of
eternall
death
,
and
the
punishment
thereof
,
and
beeing
so
reiected
,
are
most
iustly
condemned
,
because
they
are
extreamely
contrary
vnto
the
will
of
God
.
Thus
man
and
his
workes
are
so
contrary
vnto
the
lawe
of
God
,
as
that
there
can
bee
nothing
more
extreamely
contrary
.
How
then
can
man
perfourme
any
thing
in
this
estate
of
corruption
and
iniquity
,
which
may
be
approved
or
acceptable
vnto
God
,
when
as
man
in
the
corruption
of
his
nature
,
and
in
all
his
thoughts
and
actions
is
an
enemy
vnto
God
,
how
can
he
deserve
any
thing
at
Gods
hands
?
Therefore
as
man
in
this
estate
is
wholy
corrupt
and
evill
,
so
likewise
doth
he
bring
forth
evill
and
corrupt
workes
,
by
which
he
can
deserve
nothing
else
of
God
but
eternall
death
.
But
heere
the
Papists
with
all
their
wit
are
out
of
the
way
,
in
that
they
fayne
that
there
are
certayne
morall
workes
,
which
by
their
owne
worth
can
make
men
gratious
and
acceptable
vnto
God
,
before
they
have
bin
regenerate
and
grafted
into
Christ
by
faith
.
And
those
merits
they
call
merits
ex
congruo
,
so
called
,
because
that
(
as
they
say
)
by
right
and
equity
they
deserve
some
reward
,
which
God
by
right
is
bound
to
repay
them
.
If
this
were
true
,
why
then
man
belike
should
not
be
wholy
infected
and
corrupted
with
originall
sin
.
But
man
,
as
we
have
testimonyes
in
the
holy
scripture
,
is
wholy
infected
and
corrupted
with
originall
sinne
,
Then
after
that
God
hath
begun
to
renew
men
by
the
power
of
his
spirit
,
of
evill
they
become
good
,
and
that
but
in
part
onely
,
for
the
corruption
of
nature
is
but
onely
restrayned
and
amended
in
some
sort
,
for
,
(
as
is
aforesayd
)
the
elect
are
regenerate
but
imperfectly
in
this
life
,
therefore
they
are
not
wholy
good
,
and
conformeable
vnto
the
lawe
of
God
:
wherefore
theyr
workes
also
can
be
good
but
in
part
onely
,
and
not
perfect
,
for
there
cannot
be
more
in
the
effect
,
then
there
is
in
the
cause
,
but
whatsoever
is
in
the
effect
,
that
shall
be
in
the
cause
much
more
:
therefore
the
workes
of
the
godly
are
partly
good
,
and
partly
evill
.
They
are
good
,
as
they
proceede
from
the
operation
and
motion
of
the
holy
spirit
,
and
are
agreeable
vnto
the
law
of
God
.
And
they
are
evill
,
as
they
proceede
from
the
flesh
and
vnregenerate
part
,
and
do
decline
and
stray
from
the
rule
and
obedience
of
Gods
law
.
By
this
it
manifestly
appeareth
,
that
no
worke
of
man
is
so
prayse-worthy
(
as
Augustine
sayth
well
)
which
is
not
defiled
and
stayned
with
some
blemish
or
other
.
These
works
deserve
nothing
at
all
toward
the
attainement
of
salvation
,
because
they
are
imperfect
,
and
stray
and
swarve
very
farre
from
the
law
of
God
.
For
the
law
requireth
so
great
perfection
,
as
that
it
condemneth
the
least
thought
of
the
least
sinne
.
Agayne
,
vnperfect
works
(
according
vnto
the
Canonicall
rule
which
the
Lawyers
so
call
)
are
as
if
they
were
not
done
at
all
,
for
such
as
the
cause
is
,
such
also
must
the
effect
needs
be
.
Seeing
therefore
that
the
cause
is
vnperfect
,
the
effect
must
needs
follow
vnperfect
,
for
it
were
extreame
and
ridiculous
madnes
to
loke
for
a
perfect
and
durable
worke
,
from
an
imperfect
and
transitory
cause
,
therefore
these
workes
are
proved
and
convinced
to
be
vnperfect
,
from
their
cause
which
is
vnperfect
;
so
that
if
a
man
seeke
for
a
reward
by
them
,
he
shall
finde
punishment
,
as
Saint
Augustine
saith
,
for
man
in
the
least
thing
is
not
able
to
perfourme
so
much
as
the
lawe
requireth
,
therefore
he
cannot
be
thought
righteous
,
and
acquited
before
God
and
before
his
iust
iudgement
seate
,
by
the
merit
of
his
owne
works
.
Wo
therefore
vnto
the
life
of
men
,
even
the
most
commendable
(
as
the
same
Augustine
sayth
)
if
it
should
be
iudged
according
vnto
the
strict
rigor
of
the
lawe
without
the
mercy
of
God
.
Moreover
,
seeing
these
good
works
proceed
not
from
mans
strength
,
but
do
spring
the
power
and
grace
of
the
holy
spirit
,
man
cannot
deserve
or
get
any
thing
by
them
,
seeing
they
be
not
his
owne
,
but
the
works
of
God
,
for
man
doth
them
not
of
himself
,
but
God
doth
worke
them
in
him
.
So
that
to
do
that
which
God
commandeth
,
&
to
receive
those
things
which
he
promiseth
,
are
both
the
gift
of
God
,
and
so
man
had
no
merits
of
his
owne
:
therefore
the
free
works
of
God
fall
not
within
the
compas
of
mans
merit
,
because
those
works
are
the
effects
of
the
holy
ghost
,
and
not
the
deeds
of
men
proceeding
from
their
own
strength
.
Therefore
the
Papists
,
in
as
much
as
they
hunt
for
salvation
by
these
works
,
are
of
all
hunters
the
most
vayne
,
for
their
labours
and
endeavours
are
alwayes
frustrate
and
without
effect
,
for
they
shall
never
attayne
vnto
that
which
they
seeke
for
by
them
;
and
they
play
the
fooles
more
absurdly
,
then
if
they
should
say
they
were
able
to
strike
fire
out
of
the
sea
.
Certaynely
in
this
their
foole-hardy
enterprise
they
do
manifestly
tempt
God
,
in
that
they
go
about
to
bring
to
passe
things
that
are
infinitely
farre
greater
then
their
strength
will
suffer
or
permit
.
Agayne
,
in
that
they
boast
their
owne
deserts
so
confidently
and
boldly
,
it
is
a
manifest
signe
that
they
are
not
regenerate
,
and
that
they
know
not
themselves
at
all
:
for
by
how
much
the
more
a
man
is
regenerate
,
by
so
much
the
more
doth
hee
see
and
bewayle
his
owne
sinnes
and
infirmityes
,
and
so
findeth
and
perceiveth
by
experience
,
that
hee
can
do
no
good
thing
without
the
grace
of
God
.
Therefore
from
his
heart
doth
he
humble
himselfe
before
God
,
and
in
the
griefe
of
his
heart
with
much
lamenting
doth
he
earnestly
pray
against
those
plagues
which
he
hath
deserved
:
also
he
confesseth
his
sinnes
which
are
many
and
grievous
,
and
is
silent
as
concerning
his
merits
which
are
none
at
all
.
Such
humbling
of
ones
selfe
is
the
exalting
of
God
,
that
is
,
he
which
thinketh
himselfe
vnworthy
of
the
grace
of
God
,
God
maketh
him
worthy
,
and
exalteth
him
to
heaven
.
For
an
vnfayned
acknowledging
and
confession
of
a
mans
own
humility
,
hath
the
compassion
of
God
as
a
remedy
prepared
for
it
,
as
Augustine
in
one
place
speaketh
:
so
that
by
how
much
a
man
is
the
more
weake
in
himselfe
,
by
so
much
the
more
doth
the
Lord
sustayne
him
.
Therefore
a
true
confession
of
their
owne
imperfection
,
is
the
chiefest
perfection
of
the
godly
,
as
is
aforesayd
:
but
they
which
with
full
and
open
mouth
boast
and
prayse
their
owne
worthines
and
strength
,
are
not
regenerate
at
all
,
neyther
do
rightly
knowe
their
owne
sinnes
,
nor
humble
themselves
before
God
,
for
then
are
men
wont
to
humble
themselves
before
him
,
when
they
see
and
know
their
owne
corruption
.
But
if
they
shall
make
an
argument
of
contraryes
,
and
conclude
thus
:
Evill
works
condemne
,
therefore
good
works
save
,
because
that
contraryes
have
contrary
consequences
:
by
concluding
thus
they
conclude
nothing
,
&
talke
much
to
no
effect
,
because
these
are
not
true
contraryes
,
for
evill
works
are
perfectly
evill
,
but
good
works
are
but
partly
good
only
,
so
that
they
are
not
equall
on
both
sides
,
nor
stretch
not
one
so
far
as
another
,
which
is
required
in
true
contraryes
,
and
ought
to
be
in
them
,
for
seeing
that
evill
works
are
perfectly
evill
,
there
is
more
evill
in
them
vnto
death
,
because
they
are
altogether
contrary
vnto
the
lawe
of
God
:
but
seeing
that
good
workes
are
but
onely
good
in
part
,
therefore
there
is
lesse
good
in
them
vnto
life
,
because
they
are
not
every
way
agreeable
vnto
the
lawe
of
God
.
By
this
it
is
manifestly
proved
,
that
these
contraryes
of
the
Papists
are
not
every
way
equall
.
So
that
the
obiection
and
conclusion
of
them
prooveth
nothing
at
all
,
because
it
is
wholy
sophisticall
,
and
in
no
wise
according
to
a
Syllogisme
.
And
let
it
not
trouble
any
man
,
that
one
and
the
selfe
same
worke
is
sayd
to
be
good
and
badde
at
one
time
:
because
the
respect
hath
relation
and
reference
vnto
divers
heads
.
It
is
sayd
to
be
evill
,
in
respect
of
the
flesh
,
from
which
it
proceedeth
:
and
it
is
sayd
to
be
good
in
respect
of
the
spirite
,
from
whose
motion
it
commeth
.
So
that
there
is
no
contradiction
in
this
,
because
good
and
badde
may
be
in
one
thing
both
at
once
,
in
a
divers
respect
.
And
let
these
things
suffice
to
be
spoken
of
the
first
.
Seeing
the
workes
of
the
godly
are
here
alwayes
imperfect
,
why
God
doth
ascribe
Salvation
vnto
them
,
and
calleth
his
owne
free
gifts
our
reward
.
CHAP.
31.
NOw
the
second
thing
remayneth
to
be
handled
in
a
few
words
,
namely
,
why
the
Scripture
doth
ascribe
life
and
salvation
vnto
imperfect
and
maymed
workes
;
seeing
that
they
also
are
the
free
and
vndeserved
gift
of
God
.
Here
therefore
we
must
know
,
that
God
doth
oftentimes
cal
his
owne
free
gifts
our
rewards
,
not
because
they
are
due
vnto
our
merits
and
good
deeds
,
but
because
they
are
added
as
supplies
vnto
the
graces
that
have
formerly
beene
bestowed
vpon
vs
.
For
to
whom
God
hath
vouchsafed
his
Election
,
which
is
the
first
grace
,
those
also
doth
he
adorne
and
beautifie
with
all
other
benefits
which
follow
and
depend
thereof
.
So
that
whom
he
hath
chosen
,
beeing
induced
thereunto
by
his
owne
mercy
,
those
also
doth
he
iustifie
by
the
free
forgivenes
of
theyr
sinnes
,
and
being
iustified
,
he
calleth
them
;
being
called
,
he
regenerateth
them
;
and
being
regenerate
,
he
glorifieth
them
.
With
these
benefites
doth
God
enrich
and
adorne
his
children
,
that
nothing
may
be
wanting
in
them
vnto
Salvation
.
And
these
are
with
such
an
vnseparable
knot
lincked
one
within
an
other
,
that
he
which
receyveth
one
of
them
,
becommeth
partaker
of
all
the
rest
.
In
this
respect
,
these
latter
benefites
are
,
after
the
vsuall
manner
of
the
Scripture
,
called
the
rewards
and
wages
of
the
former
,
not
in
respect
of
man
that
deserveth
them
,
but
in
respect
of
God
that
giveth
them
.
So
that
God
taketh
occasion
to
give
these
latter
benefites
vnto
men
,
not
for
such
or
such
merits
of
theyrs
,
but
for
his
owne
former
benefites
which
he
hath
bestowed
and
powred
vpon
them
.
Therefore
the
Schoole-men
do
in
this
poynt
erre
grossely
,
in
that
they
make
these
latter
benefites
to
be
the
rewards
of
mans
merit
,
and
that
because
they
have
vsed
those
former
graces
well
and
wisely
.
Surely
we
must
not
deny
,
but
that
God
doth
reward
the
right
vse
of
his
gifts
with
greater
graces
,
but
we
must
alwayes
take
heed
,
that
mans
merit
bee
not
opposed
vnto
Gods
bounty
.
So
that
the
reward
which
God
hath
appointed
vnto
good
workes
,
doth
not
depend
vpon
their
perfection
and
worthinesse
,
but
descendeth
from
the
greatnesse
of
Gods
goodnesse
,
and
from
his
bountifull
liberality
.
Therefore
(
as
Augustine
in
one
place
speaketh
very
well
)
God
crowneth
not
our
merits
,
but
his
own
gifts
in
vs
.
Therfore
whatsoever
reward
is
given
vnto
our
good
deeds
,
it
is
much
rather
in
regard
of
vndeserved
grace
,
then
of
a
deserved
reward
.
For
the
infirmity
of
the
flesh
,
hindereth
vs
,
that
we
cannot
merit
grace
&
everlasting
life
.
Therefore
al
obedience
which
we
yeeld
vnto
God
,
deserveth
not
the
worth
of
an
hayre
.
For
which
cause
no
rewarde
can
bee
appoynted
vnto
our
workes
,
as
due
by
desert
or
equity
.
And
when
as
God
calleth
his
free
gifts
our
rewards
,
he
seemeth
to
put
on
the
person
of
man
,
and
as
a
Father
to
make
much
of
vs
,
to
whom
nothing
is
pleasing
but
reward
,
and
thinketh
not
much
,
as
it
were
,
to
make
a
covenant
with
vs
.
He
surely
for
his
part
,
doth
not
onely
not
owe
vs
any
thing
;
but
on
the
contrary
,
holdeth
vs
all
bound
and
indebted
vnto
him
,
and
so
bound
,
as
that
we
are
not
able
to
pay
the
least
part
.
Agayne
,
when
as
God
ascribeth
that
vnto
the
godly
,
beyond
their
desert
,
which
he
giveth
freely
,
he
sheweth
how
acceptable
&
wel-pleasing
,
a
sincere
indevour
to
live
well
,
is
vnto
him
.
Therefore
by
this
terme
of
reward
,
he
doth
inflame
and
stirre
them
vp
vnto
the
greater
study
of
godlinesse
,
so
that
they
imploy
themselves
wholy
in
his
service
.
Therfore
the
reward
is
not
promised
and
given
vnto
the
godly
for
their
merit
or
desert
,
but
for
the
vndeserved
favour
of
God
:
otherwise
,
the
most
absolute
observing
of
the
law
,
could
not
deserve
the
least
reward
.
For
God
hath
all
mankind
every
way
so
bound
and
indebted
vnto
him
,
that
he
may
rightly
chalenge
for
his
owne
,
whatsoever
proceedeth
,
as
wel
from
each
man
in
particular
,
as
from
all
men
in
generall
.
Agayne
,
the
righteousnes
and
holines
of
the
law
of
God
,
is
so
great
,
that
even
the
most
perfect
misseth
much
,
and
commeth
farre
short
of
it
in
this
life
.
For
as
he
leaveth
vndone
many
things
which
he
ought
to
have
done
,
so
he
doth
many
things
which
he
should
have
left
vndone
.
Agayne
,
among
those
good
workes
which
hee
doth
,
the
flesh
alwayes
mixeth
some
evill
.
And
so
the
good
workes
of
the
best
are
partly
imperfect
and
evill
.
If
therefore
they
should
bee
examined
and
weighed
in
themselves
and
by
themselves
,
in
the
iust
ballance
of
the
Lawe
of
almighty
God
,
beeing
defiled
and
polluted
with
theyr
owne
vncleannesse
,
filthinesse
and
deformity
,
they
will
be
found
much
more
vile
and
vnsavory
in
the
sight
of
God
,
then
any
leprosie
by
the
vncleannesse
thereof
can
bee
vnsightly
and
abominable
in
the
sight
of
men
.
This
Esayas
doth
confesse
freely
of
himselfe
,
and
other
religious
worshippers
of
God
,
We
are
all
of
vs
as
an
vncleane
thing
,
and
all
our
righteousnesse
as
a
filthy
and
most
vile
cloth
.
Here
the
Prophet
,
although
hee
had
profited
much
in
the
matter
of
godlinesse
,
and
in
the
worship
of
God
,
yet
he
confesseth
,
that
he
is
infected
and
polluted
with
many
and
filthy
sinnes
.
If
the
workes
of
so
great
a
Prophet
were
defiled
with
sinne
,
as
with
the
vncleannesse
of
leprosie
,
what
shall
wee
thinke
of
our
owne
works
,
which
are
in
no
sort
to
bee
compared
with
his
?
Certaynely
,
hee
is
altogether
vncleane
,
that
seeth
not
his
owne
vncleannesse
.
But
the
more
holy
that
a
man
is
,
the
more
also
doth
he
confesse
and
acknowledge
his
owne
pollution
and
vncleannesse
,
as
the
example
and
confession
of
the
Prophet
doth
manifest
and
declare
.
So
that
no
man
can
be
certayne
of
the
free
pardon
and
remission
of
his
sinnes
,
except
by
a
sound
fayth
and
steadfast
assurance
he
do
relye
vpon
the
sole
and
meere
goodnesse
of
God
,
and
consider
with
himselfe
,
and
detest
his
owne
imperfection
,
and
manifold
sinnes
.
For
God
doth
nothing
by
the
halfes
.
Therefore
hee
hath
determined
,
eyther
to
save
him
wholy
,
or
els
is
ready
to
condemne
him
wholy
.
So
that
workes
,
if
they
bee
considered
in
themselves
,
and
without
mercy
,
are
worthy
to
be
cast
together
with
men
,
into
everlasting
torments
.
Here
the
Papists
do
agayne
betray
theyr
owne
grosse
ignorance
,
or
obstinate
malice
,
in
that
they
dreame
and
dare
affirme
,
that
the
workes
of
the
Saynts
are
not
onely
every
way
perfect
in
this
life
,
but
also
more
exact
then
the
law
of
God
requireth
,
to
which
God
oweth
Life
everlasting
and
Salvation
.
And
those
works
they
call
by
a
new
found
name
,
merits
ex
condigno
,
to
which
,
rewards
are
due
,
and
ought
to
be
payd
,
even
for
the
worth
of
the
worke
,
according
vnto
the
rule
of
Iustice
.
So
these
will
have
the
works
of
the
godly
to
be
altogether
perfect
in
this
life
,
and
wholy
agreeable
vnto
the
Law
of
God
,
so
that
they
may
by
theyr
inward
vertue
,
deserve
the
grace
of
God
as
a
reward
.
For
so
they
make
an
equalitie
betweene
those
works
and
life
eternall
;
so
that
God
should
be
bound
by
right
to
yeeld
a
reward
vnto
them
.
This
imagination
of
the
Papists
is
vayne
and
fond
;
because
that
bond
in
which
God
first
bound
himselfe
,
is
not
meritorious
of
the
least
reward
,
but
dependeth
wholy
vpon
the
promise
and
mercy
of
God
.
But
the
works
of
the
godly
in
this
life
,
are
vnperfect
,
and
onely
but
begunne
;
therefore
there
cannot
be
in
them
such
force
and
power
,
as
that
by
them
,
the
sinnes
of
the
godly
,
should
be
made
a
meanes
for
,
and
put
away
,
and
the
grace
of
God
attayned
,
as
these
would
have
it
.
Therefore
this
obligation
or
bond
,
wherein
God
is
bound
,
cannot
be
prooved
to
proceed
from
the
worth
of
theyr
works
;
and
so
this
equality
,
which
they
have
forged
and
drawne
out
of
theyr
owne
brayne
,
is
altogether
voyd
.
So
Iob
being
regenerate
,
sayth
most
truely
,
and
confesseth
his
owne
imperfection
and
frailty
,
when
he
sayth
;
If
I
would
iustifie
my selfe
,
mine
owne
mouth
shall
condemne
me
:
if
I
shall
say
I
am
perfect
,
he
shall
iudge
me
wicked
.
Let
every
man
therefore
confesse
and
acknowledge
that
he
is
vnperfect
,
that
hee
may
have
passage
and
entrance
vnto
the
mercy
of
God
.
Farre
therefore
bee
the
name
of
perfection
and
righteousnesse
from
those
works
,
which
by
Gods
owne
mouth
are
convinced
to
be
full
of
pollution
and
vncleannesse
.
They
adde
yet
further
,
that
they
are
able
to
performe
and
doe
more
and
better
workes
then
the
Law
prescribeth
and
commandeth
,
for
which
cause
they
terme
them
very
impudently
,
the
workes
of
Supererogation
.
And
in
these
they
do
not
onely
put
much
confidence
,
but
also
do
ascribe
the
prayse
of
theyr
righteousnesse
vnto
them
,
and
do
place
no
smal
part
of
their
glory
in
them
.
By
this
vayne
&
wicked
fiction
,
they
do
offend
most
grievously
.
First
,
in
that
they
dare
fayne
,
that
these
workes
are
wholy
consonant
vnto
the
law
of
God
,
yea
,
more
absolute
then
the
law
it selfe
,
and
stick
not
to
vaunt
and
thrust
out
these
fayned
works
vnto
God
and
the
Church
,
as
if
they
were
true
and
very
works
indeed
.
Secondly
,
in
that
they
are
not
afrayd
by
these
workes
to
dimme
the
glory
of
God
,
and
to
make
the
merir
of
Christ
of
none
effect
.
Lastly
,
in
that
they
are
not
ashamed
to
put
and
attribute
that
confidence
and
glory
,
vnto
theyr
execrable
wickednesse
and
great
offences
,
which
is
due
and
proper
onely
to
God
and
the
merit
of
Christ
.
But
the
Sonne
of
God
doth
altogether
overthrow
&
batter
downe
these
works
of
the
Papists
,
as
well
those
of
Supererogation
,
as
those
of
Congruity
;
in
the
Evangelist
Saynt
Luke
.
For
hee
sayth
flatly
vnto
his
Apostles
,
When
ye
have
done
all
that
is
commanded
you
,
say
,
we
are
vnprofitable
servants
,
we
have
done
that
which
was
our
duty
to
doe
.
Therefore
let
that
most
vaine
dreame
of
the
Papistes
,
and
manifest
invention
of
the
divell
,
with
great
detestation
be
hissed
out
of
doores
,
and
condemned
vnto
the
pit
of
hell
,
because
it
doth
derogate
from
the
glory
of
God
,
and
hazardeth
the
fayth
of
the
godly
.
But
let
the
godly
seriously
acknowledge
,
and
vnfaynedly
confesse
theyr
owne
imperfection
,
that
they
may
be
clothed
and
crowned
with
true
perfection
and
the
glory
of
Christ
,
by
the
Sonne
of
God
in
his
blessed
comming
.
But
the
works
of
the
Papists
,
by
which
they
boast
themselves
and
make
such
a
shew
,
are
chiefely
these
:
to
interpret
the
whole
Scripture
of
God
wickedly
and
frowardly
,
and
wrest
it
into
a
contrary
sense
:
to
adde
many
hurtfull
opinions
vnto
it
,
and
to
take
many
wholesome
things
from
it
,
and
so
to
call
in
question
the
whole
Scripture
:
to
heape
vp
idolatry
and
innumerable
superstitions
without
measure
or
end
:
to
waver
vp
and
down
like
a
reed
by
vnbeleefe
:
to
doubt
and
be
vncertayne
of
the
goodnesse
of
God
,
and
merit
of
Christ
with
a
staggering
fayth
:
and
to
despayre
of
Salvation
:
to
commit
whoredome
without
feare
or
respect
,
in
the
contempt
of
Matrimony
,
so
that
they
feare
not
to
exercise
theyr
most
filthy
lustes
,
and
commit
execrable
wickednes
.
These
are
the
principall
works
of
the
Papists
,
in
which
they
chiefely
exercise
and
weary
themselves
,
so
that
they
call
them
heretikes
which
refuse
to
commit
the
like
thinges
with
them
,
and
persecute
them
with
most
exquisite
torments
and
punishments
,
vntil
by
some
meanes
or
other
they
have
taken
them
out
of
the
way
.
And
whereas
God
in
many
places
of
the
Scripture
,
doth
promise
a
reward
vnto
the
works
of
the
godly
,
hee
doth
it
not
,
as
if
the
works
by
theyr
worth
and
dignity
deserved
any
thing
;
but
as
a
good
Father
he
applyeth
himselfe
to
the
affections
&
desires
of
his
children
.
For
he
knoweth
,
that
men
are
thus
affected
,
that
they
will
take
paines
for
no
man
freely
,
but
that
they
looke
for
some
reward
from
him
for
whom
they
labour
:
and
so
,
that
he
might
make
his
children
diligent
and
obedient
in
his
service
,
he
calleth
his
owne
free
gifts
and
vndeserved
benefites
bestowed
vpon
them
,
by
the
name
of
a
Reward
.
Therefore
God
setteth
the
title
of
a
Reward
befor
his
benefites
,
not
to
that
ende
to
obscure
the
prayse
of
his
bounty
,
or
any
way
to
diminish
it
,
but
to
encourage
his
children
,
and
make
them
more
willing
and
ready
to
the
sincere
study
of
obedience
.
And
so
that
hee
might
give
them
the
more
encouragement
to
live
innocently
,
he
casteth
that
vpon
their
workes
,
which
is
proper
to
his
owne
free
goodnesse
and
mercy
.
So
that
whatsoever
God
promiseth
or
performeth
vnto
the
workes
of
the
Sayntes
,
he
doth
it
not
for
the
perfection
and
worthines
of
them
,
but
because
he
hath
iustified
them
,
and
perfumed
them
with
the
sweete
savour
of
his
grace
.
For
hee
iustifieth
theyr
workes
,
and
cleaseth
them
from
all
the
spots
,
wherewith
they
are
defiled
and
polluted
.
So
that
he
giveth
a
reward
vnto
them
,
not
as
they
are
vnperfect
in
themselves
,
and
do
savour
of
the
flesh
,
but
because
by
his
grace
he
doth
account
them
iust
and
righteous
.
By
this
it
is
more
cleerely
apparant
,
then
the
light
at
mid-day
,
that
the
reward
which
God
promiseth
vnto
the
workes
of
the
godly
,
is
not
to
be
referred
vnto
the
merit
of
man
,
but
vnto
the
benefite
of
God
.
Therefore
whomsoever
God
pardoneth
,
to
those
also
doth
he
give
and
bestow
the
spirit
of
holinesse
and
righteousnesse
,
by
which
they
are
cleansed
and
made
studious
of
good
workes
.
Therefore
for
this
cause
are
the
godly
and
theyr
workes
wel-pleasing
and
acceptable
vnto
God
;
because
he
doth
behold
and
accept
them
and
theyr
works
,
together
with
his
owne
gifts
of
the
spirit
.
Agayne
,
hee
doth
appoynt
sure
and
great
rewards
vnto
his
children
,
that
so
hee
might
ease
and
asswage
all
the
troubles
,
all
the
iniuries
and
reproaches
to
which
they
especially
are
subiect
,
and
with
which
they
are
afflicted
in
this
life
,
as
in
a
miserable
and
sorrowfull
exile
.
So
that
the
promise
of
a
reward
doth
contayne
a
great
measure
of
the
mercy
of
God
,
and
doth
exclude
all
worthinesse
of
workes
.
Otherwise
,
if
God
would
sift
and
examine
the
workes
of
his
children
,
as
they
are
in
themselves
,
according
vnto
the
rule
of
his
law
,
surely
there
could
not
be
found
among
all
mankind
one
worke
,
though
performed
of
the
very
best
,
which
might
seeme
worthy
of
the
least
reward
.
Here
therefore
we
must
neyther
dreame
of
any
relation
betweene
the
reward
and
the
merit
,
nor
yet
of
any
recompence
that
should
be
due
vnto
vs
.
Moreover
,
if
any
mortall
man
could
be
found
,
which
had
most
perfectly
fulfilled
the
law
in
every
respect
,
or
could
fulfill
it
,
yet
could
he
deserve
nothing
for
himselfe
thereby
,
nor
iustly
aske
any
reward
at
Gods
hands
for
it
:
Agayne
,
although
the
Scripture
in
some
places
doe
seeme
to
ascribe
salvation
and
life
eternall
vnto
good
workes
,
this
is
not
so
to
be
taken
,
as
if
they
were
the
true
and
proper
cause
of
Salvation
;
but
because
they
from
whom
such
works
doe
proceed
,
are
iustified
through
the
merit
of
Christ
,
and
regenerate
by
the
holy
Ghost
,
and
renewed
vnto
a
diligent
care
of
religion
,
and
to
the
bringing
forth
of
good
workes
.
Secondly
,
there
is
shewed
from
the
effects
of
Iustification
,
what
are
the
parts
and
exercises
of
true
and
vnfayned
religion
.
So
the
Sonne
of
God
in
S.
Matthew
,
First
,
here
is
to
be
noted
,
that
wee
reiect
not
the
good
workes
which
God
commandeth
,
and
the
law
setteth
downe
,
as
certayne
popish
divines
with
theyr
lying
lips
doe
slaunder
vs
:
but
we
admit
here
a
wise
and
necessary
distinction
;
because
that
they
are
not
to
be
done
to
that
purpose
,
that
by
them
the
iustice
of
God
might
be
satisfied
,
and
Salvation
attayned
.
For
this
were
nothing
els
,
but
to
deny
the
merite
of
Christ
,
to
mocke
God
,
and
leade
men
out
of
the
true
way
to
Salvation
,
seeing
there
is
none
to
be
found
that
can
performe
perfect
workes
,
and
agreeable
vnto
the
Law
of
God
.
So
that
concerning
workes
,
this
is
the
controversie
and
manifest
difference
betweene
vs
and
the
Papists
:
For
they
admit
,
and
defend
workes
to
bee
the
causes
of
grace
;
but
wee
embrace
them
as
the
effectes
of
grace
.
And
they
have
no
ground
for
theyr
opinion
,
but
onely
theyr
most
vayne
imaginations
;
but
wee
for
our
opinion
have
the
mouth
of
God
himselfe
,
and
the
whole
Scripture
,
as
the
onely
most
faythfull
teacher
.
Moreover
,
wee
separate
good
workes
from
iustifying
,
and
not
from
the
party
iustified
:
but
they
place
them
as
well
in
the
act
of
iustifyng
,
as
in
the
person
iustified
.
We
do
this
iustly
,
because
man
can
bee
iustified
by
no
other
meanes
,
nor
acquited
of
his
sins
but
by
the
onely
,
Here
by
evident
reasons
is
shewed
,
how
great
,
both
publike
and
private
commodities
doe
flow
from
the
studious
care
of
good
works
:
And
the
vnsavory
slaunders
of
the
Papists
,
(
which
say
that
good
workes
are
reiected
by
the
Protestants
)
are
refuted
.
CHAP.
32.
ANd
why
these
good
works
should
be
done
,
the
reasons
which
follow
in
order
,
will
declare
.
Amongst
these
reasons
,
some
appertayne
vnto
God
,
some
vnto
our selves
,
&
some
vnto
our
neighbour
.
Therefore
good
works
ought
chiefely
to
be
done
for
Gods
cause
:
for
he
commandeth
that
we
should
depart
from
evill
and
doe
good
.
This
is
my
commandement
,
that
yee
love
one
another
,
as
I
have
loved
you
.
This
therefore
is
the
chiefest
end
,
to
obey
God
and
his
commandements
:
for
God
is
glorified
by
a
godly
life
,
and
an
holy
conversation
.
For
he
that
liveth
godly
,
honoureth
God
,
because
hee
performeth
obedience
vnto
him
,
and
expresseth
and
resembleth
his
image
,
and
giveth
occasion
that
others
may
glorifie
God
also
.
Now
the
reasons
follow
,
why
they
are
to
be
done
for
our
owne
sake
.
First
therefore
we
ought
to
do
good
workes
,
because
they
are
sure
and
vnfallible
signes
of
our
faith
.
For
as
the
tree
cannot
be
knowne
what
manner
of
one
it
is
,
but
by
the
fruites
thereof
,
so
also
is
faith
knowne
by
a
godly
and
holy
life
.
For
although
faith
hath
her
secret
abiding
inwardly
in
the
heart
,
yet
there
it
remayneth
not
idle
,
but
bringeth
forth
good
workes
outwardly
,
and
sheweth
it selfe
vnto
men
.
So
that
where
honest
actions
and
a
godly
conversation
is
,
and
appeareth
in
the
outward
worke
,
there
must
true
faith
needs
be
likewise
:
for
dissimulation
&
hipocrisy
doth
not
long
deceive
and
keepe
itselfe
close
.
Therefore
,
in
whose
minde
soever
,
a
sincere
care
and
desire
to
do
good
dwelleth
,
let
him
know
,
that
he
hath
true
fayth
,
For
without
fayth
there
raigneth
in
man
no
care
nor
desire
,
but
onely
how
to
sinne
.
On
the
contrary
,
fayth
is
exercised
and
strengthened
by
good
workes
,
Lastly
,
by
the
serious
and
sincere
study
of
good
works
,
the
goods
,
both
of
the
body
and
of
the
soule
are
augmented
.
For
the
more
earnestly
that
a
man
giveth
himselfe
vnto
godlinesse
,
and
striveth
vnto
integritie
,
the
more
is
his
corrupt
and
sinfull
nature
amended
,
and
hee
the
more
renewed
vnto
the
image
of
God
.
For
this
cause
the
Prophets
and
Apostles
doe
so
greatly
exhort
and
vrge
men
vnto
all
godlinesse
and
innocency
of
life
.
Likewise
,
good
workes
are
very
profitable
and
much
avayleable
to
the
attaynement
of
prosperity
in
this
life
.
For
God
suffereth
not
that
his
children
should
languish
and
die
,
beeing
consumed
with
want
.
Of
which
thing
there
are
many
testimonies
of
Scripture
extant
in
divers
places
,
wherein
hee
promiseth
many
and
sundry
good
turnes
&
rewards
vnto
the
religious
worshippers
of
him
:
Of
which
we
may
reade
Moses
his
bookes
.
godlinesse
is
profitable
vnto
all
things
,
and
hath
the
promises
of
this
life
and
the
life
to
come
.
By
this
saying
he
doth
stirre
vp
all
the
godly
vnto
true
and
sincere
religion
,
for
the
great
goodnes
sake
of
God
,
in
as
much
as
God
suffereth
nothing
to
be
wanting
vnto
them
which
love
the
wayes
of
God
.
Therefore
Paul
setteth
downe
godlines
alone
,
to
be
the
beginning
&
accomplishment
of
an
happy
and
prosperous
life
;
as
if
he
should
say
,
whosoever
attaineth
vnto
true
godlinesse
indeed
,
possesseth
God
himselfe
,
and
all
good
things
do
attend
vpon
him
,
and
the
Scripture
requireth
nothing
els
at
his
hands
.
Seeing
therefore
that
faith
is
nourished
by
good
works
,
that
the
holy
spirit
is
cherished
in
man
,
and
that
God
is
mooved
&
stirred
vp
vnto
a
larger
measure
of
liberality
,
every
man
should
dayly
take
heed
that
the
transitory
things
of
this
world
do
not
hinder
the
study
and
course
of
godlinesse
.
So
the
godly
and
holy
men
,
by
giving
themselves
dayly
vnto
good
works
,
Now
wee
must
briefely
runne
over
the
reasons
,
why
good
workes
are
to
be
done
,
Mathew
,
I
thirsted
,
and
yee
gave
me
not
to
drinke
,
and
so
forth
.
These
are
the
chiefest
ends
for
which
good
works
are
to
be
done
,
for
all
they
are
so
necessary
for
a
man
of
a
ripe
age
,
By
all
this
it
appeareth
manifestly
with
what
an
vniust
and
vndeserved
slander
the
Papists
do
accuse
and
backbite
vs
among
the
rude
and
ignorant
common
sort
of
men
,
when
with
open
and
impudent
mouth
they
cry
out
vpon
vs
,
that
we
despise
and
reiect
good
works
,
when
as
they
rather
are
they
which
do
this
,
for
they
reiect
and
despise
those
workes
which
are
acceptable
and
well
pleasing
vnto
God
,
and
out
of
theyr
owne
brayne
do
forge
and
invent
workes
of
their
owne
,
by
which
they
say
,
they
can
prevent
and
deserve
the
grace
of
God
.
With
these
fayned
workes
they
vaunt
themselves
vnto
the
rude
and
simple
,
that
they
can
attayne
vnto
glory
by
them
:
but
seeing
they
have
not
true
workes
which
proceede
from
the
renewing
of
grace
,
or
at
the
least
do
not
teach
the
right
vse
of
true
workes
,
they
lost
theyr
glory
with
God
.
And
heere
an
end
of
these
things
,
thus
spoken
briefely
as
by
the
way
,
concerning
good
workes
.
Now
returne
we
vnto
the
further
handling
of
regeneration
.
Although
the
regeneration
of
the
godly
be
vnperfect
,
and
but
onely
begun
in
this
life
,
yet
it
is
so
necessary
vnto
every
Christian
,
as
that
without
it
not
one
can
be
saved
.
Secondly
,
although
it
he
vnperfect
,
yet
it
is
never
at
an
end
.
Lastly
,
it
is
declared
by
the
scripture
vnto
whom
regeneration
hapneth
.
CHAP.
33.
ALthough
regeneration
be
vnperfect
,
and
be
but
onely
begun
in
this
life
,
so
that
the
godly
can
never
in
deed
and
in
act
perfourme
so
much
as
in
will
they
are
prest
to
do
,
This
regeneration
and
renewing
of
the
corrupt
nature
,
is
afforded
vnto
none
but
vnto
the
elect
onely
.
This
the
scripture
in
expresse
words
sayth
,
and
playnely
proveth
,
that
they
onely
are
enlightened
,
and
do
come
vnto
faith
,
which
are
ordeyned
vnto
eternall
life
;
whom
hee
predestinated
,
those
also
hee
called
,
and
whom
hee
called
,
those
also
hee
iustifyed
,
and
whom
hee
iustifyed
,
those
also
hee
glorifyed
:
therefore
this
glorification
happeneth
vnto
none
,
but
vnto
those
that
are
predestinated
.
By
this
most
heavenly
gradation
from
the
highest
vnto
the
lowest
,
it
commeth
to
passe
,
that
the
conclusion
of
the
grace
of
God
,
answereth
and
agreeth
very
fitly
vnto
the
preface
or
beginning
thereof
.
Now
they
which
are
glorified
,
are
first
regenerate
vnto
a
sincere
and
holy
life
,
then
,
they
are
renewed
more
fully
and
perfectly
dayly
by
continuall
proceeding
toward
the
attaynement
of
everlasting
life
,
vntill
that
their
glorification
being
fully
ended
and
finished
,
they
be
made
happy
both
in
body
and
soule
together
,
and
translated
into
the
heavenly
rest
.
So
God
doth
prepare
man
,
and
make
him
fit
by
regeneration
,
for
the
heavenly
inheritance
,
which
can
neither
perish
,
nor
be
defiled
,
Indeed
it
may
be
,
that
the
course
and
fervency
of
faith
may
be
much
interrupted
and
alayed
by
this
or
that
fall
,
but
the
roote
of
faith
being
fastned
and
planted
in
the
heart
of
man
by
the
holy
spirit
,
and
the
bud
that
springeth
from
thence
,
can
never
be
quite
supplanted
,
and
cleane
rooted
out
.
And
if
that
faith
once
given
and
grafted
in
the
heart
of
the
elect
by
the
finger
of
God
,
could
vtterly
fall
away
,
and
come
to
nothing
,
then
certaynely
,
the
counsell
of
God
it selfe
,
concerning
the
salvation
of
the
elect
,
should
be
variable
&
not
sure
,
mutable
and
not
constant
.
Agayne
,
if
they
whom
the
father
hath
planted
into
his
Sonne
,
by
a
true
and
stedfast
fayth
,
might
be
cutte
off
and
perish
,
then
without
doubt
the
Salvation
of
the
Elect
would
bee
vncertayne
.
But
seeing
that
Christ
is
the
most
faythful
keeper
of
the
Elect
and
Beleevers
,
By
what
bonds
the
elect
are
vnited
vnto
God
,
so
that
they
cannot
perish
▪
nor
fall
away
.
Also
by
what
signes
they
may
be
knowne
,
and
how
they
may
be
assured
of
their
Salvation
.
Chap.
34.
ANd
God
hath
vnited
them
to
himselfe
by
two
bonds
stronger
than
Adamant
.
The
first
of
which
is
his
vnchangeable
and
everlasting
election
before
the
foundations
of
the
world
were
layd
.
For
,
whom
he
hath
chosen
from
everlasting
,
those
will
he
have
to
be
blessed
for
ever
,
therefore
they
cannot
perish
:
so
that
the
salvation
of
the
elect
doth
not
depend
vpon
any
doubtfull
event
,
but
it
was
appoynted
and
prepared
for
them
by
God
from
everlasting
before
they
were
borne
.
Thus
it
is
shewed
,
that
their
salvation
is
so
sure
and
certayne
,
that
the
troublesome
motions
of
the
whole
world
,
nor
all
the
feends
of
hell
cannot
overthrow
nor
weaken
it
,
the
other
bond
is
an
effectuall
calling
vnto
Christ
in
time
.
But
they
,
whom
God
grafteth
into
Christ
effecctually
by
a
true
faith
,
can
no
more
fall
away
and
perish
,
then
Christ
himselfe
,
because
he
hath
redeemed
them
with
his
bloud
,
and
being
redeemed
doth
preserve
them
safe
and
without
danger
of
every
evill
and
deadly
hurt
.
Fourthly
and
lastly
,
regeneration
may
be
knowne
by
the
fruites
thereof
,
as
the
Sunne
rising
may
be
knowne
by
the
light
,
and
the
fire
by
the
heate
,
for
it
may
be
knowne
by
sundry
motions
and
operations
of
the
holy
spirit
,
as
by
infallible
tokens
and
assured
signes
,
for
as
the
life
of
a
living
creature
may
be
discerned
by
the
sence
and
motion
,
so
also
this
regeneration
may
be
knowne
by
those
things
and
workes
which
necessarily
follow
it
,
for
they
which
are
truly
and
effectually
regenerate
,
in
them
the
love
of
God
is
begotten
.
This
Saint
Paul
expressely
affirmeth
,
saying
,
If
any
man
love
God
,
Moreover
,
this
regeneration
worketh
in
man
a
vehement
strife
betweene
the
flesh
&
the
spirit
.
So
that
when
the
flesh
,
which
is
the
vnregenerate
part
doth
withdraw
man
from
the
care
&
obedience
of
Gods
law
,
and
tempteth
him
vnto
the
committing
and
doing
of
that
which
is
evill
,
then
on
the
other
side
,
the
spirit
being
the
part
regenerate
by
God
,
doth
labour
the
contrary
way
,
for
it
aspireth
&
striveth
vnto
the
obedience
of
Gods
law
with
a
carefull
endeavour
.
Therefore
this
wrestling
betweene
the
flesh
&
the
spirit
,
and
the
love
of
goodnes
and
hatred
of
evill
,
are
such
works
in
a
man
,
as
can
be
found
in
none
but
in
the
regenerate
only
:
for
where
there
is
no
regeneration
,
there
can
be
no
strife
betweene
the
flesh
and
the
spirit
,
but
men
wallow
&
nuzzle
themselves
in
sin
without
feare
.
But
in
a
regenerate
man
there
are
contrary
affections
,
which
alwayes
fight
one
with
an
other
.
They
therefore
which
feele
within
themselves
this
conflict
betweene
the
flesh
&
the
spirit
,
and
yet
in
the
meane
while
doubt
whether
they
be
elected
vnto
salvation
or
no
,
they
do
great
iniury
vnto
God
,
as
if
he
did
regenerate
and
call
men
vnto
Christ
in
vayne
,
and
would
not
save
them
.
By
this
conflict
,
the
imperfection
of
the
godly
in
this
life
may
easily
be
perceived
,
because
that
the
corruption
of
nature
is
not
fully
and
wholy
vanquished
and
subdued
in
this
world
,
so
that
the
godly
should
strive
and
contend
manfully
against
it
,
vntill
by
the
holy
spirit
they
have
subdued
it
,
and
so
obtayne
a
ioyfull
victory
and
rule
over
the
stubbernes
of
the
flesh
.
Therefore
Paul
commaundeth
,
Therfore
by
faith
may
every
one
be
assured
of
his
salvation
.
So
that
this
is
a
sure
&
infallible
conclusion
,
I
do
beleeve
truly
and
sincerely
in
Iesus
Christ
,
and
do
put
the
whole
confidence
of
my
salvation
in
him
alone
,
therefore
I
am
elected
and
cannot
be
lost
.
For
true
faith
is
a
most
certayne
and
vndoubted
argument
of
salvation
,
that
is
to
say
,
a
most
infallible
and
evident
token
,
which
maketh
an
end
of
all
wavering
and
doubting
.
For
the
scripture
sayth
in
playne
and
expresse
words
,
These
things
being
thus
considered
,
both
in
a
generality
and
common
view
,
concerning
the
chayne
of
salvation
,
is
also
being
divided
and
vnfolded
through
the
five
linckes
thereof
,
as
it
were
by
severall
branches
,
having
bin
by
a
divine
order
conceived
before
time
,
are
set
downe
in
time
by
an
Apostolike
method
,
and
ordered
and
ranged
with
excellent
skill
.
And
if
a
man
should
more
intentively
and
deeply
consider
all
the
linckes
of
this
chayne
,
the
only
will
of
God
shall
be
the
efficient
cause
of
all
the
rest
,
for
vpon
it
the
summe
of
all
the
rest
dependeth
and
consisteth
.
Therefore
the
freewill
of
God
is
the
first
and
most
generall
cause
,
for
from
it
proceedeth
the
first
motion
and
whole
power
of
working
,
so
that
without
it
in
this
matter
nothing
can
be
wrought
or
brought
to
passe
.
And
heere
is
a
most
excellent
and
artificiall
order
of
the
causes
of
salvation
,
for
from
the
first
and
highest
cause
vnto
the
secondary
causes
,
and
from
thence
vnto
the
effects
,
there
is
a
continuall
gradation
,
vntill
we
come
vnto
the
last
end
,
whether
all
and
every
of
them
tend
and
have
recourse
.
What
are
the
effects
of
predestination
,
and
how
great
benefits
come
from
it
vnto
every
beleever
.
Next
there
is
shewed
,
that
this
cheyne
of
salvation
is
made
of
the
meere
benefites
of
God
.
CHAP.
35.
HEre
now
remayneth
briefely
to
be
handled
what
and
how
great
effects
and
benefits
doe
arise
and
come
vnto
vs
,
by
the
free
grace
of
predestination
.
These
effects
may
be
declared
and
enlarged
by
sundry
and
severall
degrees
,
and
they
are
in
number
tenne
,
all
which
are
set
downe
in
order
.
The
first
of
them
is
Christ
the
Mediator
,
the
head
and
beginning
of
all
the
elect
.
Hee
in
this
doctrine
of
election
,
is
to
be
esteemed
the
onely
foundation
and
ground-worke
of
salvation
,
for
without
him
there
can
be
no
election
vnto
salvation
,
so
that
of
him
dependeth
the
election
of
all
the
rest
,
for
hee
vouchsafed
to
come
downe
from
heaven
,
and
to
become
man
,
that
by
his
sacrifice
and
bloud
he
might
redeeme
and
save
others
for
ever
.
The
second
effect
is
the
creation
,
and
bringing
forth
of
every
of
the
elect
into
this
world
.
The
third
is
an
effectuall
calling
vnto
Christ
by
the
holy
Spirit
and
the
word
of
the
Gospell
,
and
a
true
conversion
vnto
God
.
The
fourth
is
iustification
,
a
stedfast
faith
and
a
certaine
hope
,
which
layeth
hold
vpon
and
applyeth
vnto
it selfe
Christ
and
his
merits
,
and
relyeth
wholy
on
him
,
not
desiring
nor
longing
after
any
thing
else
.
The
fift
is
regeneration
and
the
good
workes
which
necessarily
follow
it
,
for
whome
God
hath
appoynted
vnto
any
end
,
he
also
ordayneth
and
sheweth
him
certayne
meanes
,
by
which
he
may
attayne
vnto
the
end
that
he
is
appoynted
vnto
.
Therefore
good
workes
are
not
the
beginning
and
cause
of
election
as
the
Papists
dreame
,
but
they
are
onely
the
effects
and
meanes
,
by
which
as
by
certayne
succeeding
degrees
the
elect
are
brought
vnto
life
everlasting
.
The
sixt
is
the
dayly
increase
and
accesse
of
faith
and
sanctification
,
so
that
the
workes
of
charity
,
and
effects
of
faith
doe
one
after
an
other
dayly
growe
greater
and
better
,
for
a
man
is
not
good
,
except
he
have
a
desier
to
be
made
and
become
better
.
And
he
that
goeth
not
forward
in
the
wayes
of
God
,
goeth
back
from
them
,
as
Saint
Barnard
sayth
else-where
.
The
seaventh
is
invincible
patience
and
courage
,
in
induring
adversity
quietly
.
The
eight
is
vndaunted
and
perpetuall
constancy
,
and
finall
perseverance
in
faith
and
sanctification
daily
increasing
.
The
ninth
is
resurrection
from
the
dead
,
and
the
reuniting
of
body
and
soule
.
The
tenth
is
glorification
&
life
eternall
,
that
is
to
say
,
spirituall
ioy
in
God
with
thanksgiving
,
and
everlasting
gladnes
in
Christ
.
By
these
things
we
may
see
cleerely
,
what
great
and
saving
gifts
and
benefits
are
included
in
predestination
onely
.
They
therfore
which
feele
the
effects
of
the
grace
of
god
within
themselves
,
ought
with
great
admiration
to
have
them
in
continuall
remembrance
,
&
to
consider
of
them
within
themselves
,
for
they
which
do
acknowledge
how
greatly
they
are
bound
vnto
God
for
so
great
a
benefit
,
which
hath
vouchsafed
to
choose
them
from
out
of
such
a
number
of
wretched
persons
,
and
being
elected
,
to
reforme
and
renew
them
into
his
owne
image
and
heavenly
glory
.
Let
them
then
with
certaine
hope
&
found
confidence
rely
vpon
that
free
goodnes
of
God
,
and
that
his
vnchangeable
counsell
,
concerning
their
salvation
,
and
let
them
be
as
surely
perswaded
and
made
as
certayne
of
their
salvation
,
as
if
they
had
it
already
layd
downe
vnto
them
in
theyr
hand
,
and
did
enioy
it
in
full
and
present
possession
.
So
that
these
gifts
of
God
,
and
merits
of
Christ
are
to
be
thought
vpon
seriously
and
religiously
,
and
to
be
preferred
before
all
the
riches
of
the
whole
world
,
for
they
do
bring
with
them
everlasting
life
,
and
blessed
immortality
.
But
they
which
turne
aside
vnto
transitory
and
fading
good
things
,
are
not
wise
for
themselves
,
for
they
perish
at
the
last
with
certayne
destruction
.
Moreover
,
these
effects
are
some
of
them
of
one
only
respect
and
sort
,
which
are
such
effects
as
can
never
put
on
the
nature
,
nor
take
vpon
them
the
turne
of
an
efficient
cause
,
of
which
sort
are
all
the
secundary
effects
from
the
first
effect
vnto
the
last
end
.
Others
are
of
a
two-fold
respect
and
sort
,
which
may
sometimes
be
effects
,
and
sometimes
efficient
causes
.
Such
is
the
first
effect
,
namely
,
Christ
Iesus
,
which
though
he
be
God
eternall
,
and
in
this
respect
can
be
an
effect
vnto
nothing
,
when
as
he
maketh
all
things
;
yet
as
he
is
man
and
a
mediator
,
he
is
the
first
effect
of
predestination
:
and
he
is
such
an
effect
thereof
,
as
notwithstanding
may
neverthelesse
be
an
operative
,
and
efficient
cause
of
all
the
rest
,
for
hee
is
the
cause
of
all
the
effects
which
are
placed
betweene
predestination
and
glorification
which
is
the
last
of
all
,
for
it
is
he
which
hath
called
,
which
hath
iustified
,
which
hath
glorified
vs
.
So
that
all
the
linckes
of
this
whole
chayne
,
are
the
meere
benefits
of
God
,
and
no
merits
of
man
are
found
in
it
.
Therefore
he
that
reckoneth
vp
mans
merits
among
these
free
benefites
of
God
,
as
he
doth
derogate
from
the
bountie
and
glory
of
God
,
so
also
doth
he
hazard
his
owne
Salvation
.
But
all
they
which
love
God
,
and
doe
seeke
for
theyr
Salvation
in
his
goodnesse
and
in
the
Sacrifice
of
Christ
,
doe
know
for
an
assured
trueth
,
that
all
the
lincks
of
this
Chayne
,
are
the
very
effects
of
Christ
,
and
the
meere
benefites
of
God
himselfe
.
Therefore
to
him
only
ought
they
to
be
thankefull
for
them
.
Moreover
,
out
of
this
Chayne
wee
may
see
,
that
in
the
whole
course
of
Salvation
,
the
Scripture
mentioneth
and
speaketh
of
nothing
but
the
grace
of
God
onely
,
and
many
other
gifts
which
proceed
from
that
.
Therefore
also
the
true
fayth
of
the
godly
,
ought
to
receyve
and
acknowledge
nothing
besides
them
.
The
Linckes
of
this
Chayne
ought
to
be
considered
by
an
Antithesis
,
that
the
goodnesse
of
God
may
the
more
appeare
and
be
magnified
,
so
that
wee
proceede
from
the
enioying
of
the
one
contrary
,
vnto
the
remooving
of
the
other
.
Secondly
,
the
Linckes
hang
together
with
an
inseparable
knot
;
so
that
hee
which
receyveth
one
of
them
,
becommeth
partaker
of
the
rest
.
CHAP.
35.
FVrthermore
,
that
the
goodnesse
of
God
,
and
the
greatnesse
thereof
,
may
the
more
and
more
appeare
to
be
free
every
manner
of
way
,
and
may
the
better
bee
knowne
,
and
the
more
easily
be
vnderstood
,
wee
must
know
and
holde
for
a
certainty
,
that
there
is
a
continuall
Antithesis
in
every
Lincke
of
this
Chayne
,
so
that
our
proceeding
is
from
one
contrary
vnto
an
other
.
So
that
this
Chayne
,
as
it
doth
attribute
vnto
God
onely
all
the
benefits
that
it
hath
and
contayneth
:
so
it
denyeth
them
to
any
mortall
men
.
For
what
good
things
soever
man
doth
here
give
and
bestow
vpon
man
,
the
evils
contrary
to
them
are
in
every
man
by
nature
.
For
he
did
choose
vs
when
wee
were
not
:
he
called
vs
when
we
were
enemies
and
strangers
from
him
:
hee
iustified
vs
when
wee
were
sinners
,
yea
,
the
most
miserable
bondslaves
of
sin
:
hee
sanctified
vs
,
when
wee
were
impure
and
vncleane
:
he
glorified
vs
,
when
we
were
mortall
and
vayne
men
;
as
Augustine
sayth
.
This
Chayne
,
is
as
it
were
of
Adamant
,
and
eternall
;
so
also
is
the
order
,
from
one
lincke
vnto
an
other
,
continuall
,
not
possible
to
be
vndone
.
Therefore
he
which
hath
receyved
one
lincke
of
this
Chayne
,
shall
bee
sure
to
receyve
the
rest
;
because
he
hath
God
for
his
debter
,
which
vseth
not
to
recall
his
promise
:
but
not
such
a
debter
,
as
if
hee
had
him
bound
to
him
by
his
merites
,
but
because
God
himselfe
,
by
his
own
voluntary
goodnesse
and
free
promises
,
hath
made
himselfe
his
debter
.
Let
the
faythfull
therefore
consider
,
what
,
and
how
many
Linckes
of
the
degrees
of
this
Chayne
,
they
have
already
obtayned
of
God
,
and
how
many
remayne
for
to
be
obtayned
,
that
they
may
both
give
thankes
to
God
for
them
which
they
have
receyved
,
and
also
hope
well
of
the
rest
,
which
as
yet
they
want
.
For
they
ought
to
take
great
confirmation
of
their
hope
and
good
courage
,
by
those
benefits
which
they
have
and
do
feele
in
themselves
already
.
For
this
is
the
true
remembrance
and
acknowledgement
of
benefits
receyved
of
God
,
when
as
men
by
them
,
conceyve
matter
of
good
hope
,
for
the
time
that
is
to
come
.
For
surely
it
were
an
open
signe
of
vnthankefulnesse
,
and
an
argument
of
distrust
,
dayly
to
enioy
the
bounty
of
God
,
and
so
many
,
and
so
great
benefits
of
his
,
and
yet
to
conceyve
and
take
no
hope
,
nor
confirmation
of
hope
thereby
.
And
to
confirme
hope
,
there
is
no
stronger
means
,
then
the
eternall
&
vnchangeable
fidelity
and
constancy
of
God
in
the
performance
of
his
promises
.
For
there
is
nothing
that
doth
more
faithfully
and
surely
performe
,
and
more
truely
fulfill
his
promises
,
then
God
doth
:
For
if
all
the
Princes
of
the
earth
,
should
with
one
mind
and
one
mouth
,
promise
a
man
this
or
that
,
and
should
withall
give
their
charters
sealed
with
their
own
seales
,
yet
their
promise
ought
not
to
bee
accounted
so
sure
and
certayne
,
as
the
least
of
Gods
promises
.
For
theyr
promise
may
sundry
wayes
be
hindered
and
made
frustrate
.
But
the
promise
of
God
can
be
shifted
off
by
no
device
,
overthrowne
by
no
sleight
,
altered
and
interrupted
by
no
impediments
.
Therefore
to
him
a
man
may
safely
give
credite
,
because
his
promise
is
everlasting
and
vnchangeable
trueth
.
All
the
world
and
all
the
goods
thereof
are
subiect
to
destructions
,
and
shall
at
the
last
fade
and
passe
away
,
but
the
giftes
of
this
Chayne
are
euerlasting
,
and
shall
never
decay
.
CHAP.
37.
FVrthermore
,
wee
must
here
know
and
vnderstand
,
that
all
thinges
in
generall
,
and
every
thing
in
particular
,
are
found
to
be
subiect
vnto
continuall
change
,
and
fading
:
which
although
in
theyr
estate
and
place
,
they
seeme
to
have
more
stedfastnesse
and
divine
excellency
in
them
,
then
the
rest
of
the
creatures
have
,
and
have
receyved
no
hurt
,
that
wee
can
see
,
by
so
many
succeeding
ages
gone
and
past
:
yet
notwithstanding
all
of
them
almost
in
every
moment
,
are
seene
to
vary
much
in
theyr
motion
,
and
in
the
effects
of
theyr
motion
,
and
many
times
to
bee
subiect
,
sometime
to
this
,
and
sometime
to
that
variation
and
change
.
So
that
although
there
can
bee
found
nothing
in
the
whole
vniversall
world
,
whether
it
be
in
the
heavenly
bodies
,
or
in
these
inferior
bodies
and
earthly
thinges
,
which
is
firme
and
stedfast
,
perpetuall
and
durable
;
yet
this
one
worke
of
regeneration
,
is
such
a
piece
of
worke
and
affect
of
the
Maiesty
of
God
,
as
wherein
God
would
have
the
expresse
stampe
of
his
eternall
glory
to
remayne
,
and
the
lively
image
of
his
everlasting
mercy
to
appeare
plainely
.
Therefore
,
although
man
in
his
nature
seeme
to
be
more
frayle
and
weake
then
almost
any
other
creature
,
and
to
be
more
neere
vnto
nothing
,
so
that
he
may
worthily
be
called
dust
and
ashes
,
rather
then
man
:
yet
when
God
beginneth
to
frame
him
anew
,
and
to
make
him
like
himselfe
,
presently
in
that
very
instant
,
of
a
miserable
man
,
he
is
made
and
becommeth
happy
;
of
a
condemned
person
,
he
is
made
blessed
;
of
mortall
,
he
becommeth
immortall
;
of
a
frayle
man
,
ready
to
come
to
nothing
,
he
is
made
to
endure
for
ever
.
So
that
in
man
all
things
are
frayle
and
weake
,
and
nothing
shall
be
permanent
or
durable
in
him
,
except
it
spring
from
regeneration
,
and
be
affixed
vnto
the
onely
anchor
of
true
Religion
.
Therefore
although
all
things
be
frayle
and
subiect
vnto
decaying
,
yet
the
regenerate
and
the
godly
doe
alwayes
continue
,
and
never
perish
.
Albeit
in
this
world
they
are
many
times
oppressed
,
and
oftentimes
slayne
of
theyr
enemies
,
yet
even
by
death
it selfe
,
they
doe
obtayne
and
come
vnto
immortality
.
So
that
dying
here
alwayes
,
they
shall
never
die
.
Therefore
this
Chayne
is
as
it
were
the
onely
strong
anchor
,
which
fastneth
and
preserveth
the
ship
of
Christian
fayth
,
in
the
heavenly
Sanctuary
,
as
in
an
haven
most
sure
from
all
the
dangers
of
stormes
,
agaynst
all
the
rage
of
hell
,
and
the
turbulent
motions
of
the
world
.
So
that
no
floods
,
nor
no
tempests
can
arise
and
swell
so
great
,
as
by
which
this
anchor
may
be
loosed
,
and
the
ship
broken
and
drowned
.
Also
this
Chayne
,
is
as
a
strong
engine
,
to
destroy
all
the
loftinesse
of
men
,
which
doth
arrogate
any
thing
,
as
proper
vnto
it selfe
:
and
it
is
as
a
sharpe
sword
,
to
stabbe
and
quell
theyr
presumption
and
pride
,
which
doth
extoll
and
lift
vp
it selfe
more
then
it
should
.
Lastly
,
it
is
as
a
long
and
golden
line
,
which
stretcheth
it selfe
from
one
part
of
the
heaven
vnto
an
other
,
that
every
of
the
Elect
wheresoever
,
may
lay
sure
holde
vpon
it
,
and
very
well
apply
it
vnto
themselves
.
Therefore
(
as
is
sayde
before
in
a
word
or
two
)
he
that
desireth
to
profit
in
the
knowledge
of
this
Chayne
,
and
to
confirme
himselfe
in
it
fruitfully
,
must
above
all
things
take
heede
,
that
he
begin
not
at
the
highest
cause
of
Predestination
,
that
lieth
hidden
in
the
counsell
of
God
:
but
that
hee
ascend
by
little
and
little
,
as
it
were
by
degrees
,
from
the
last
effects
thereof
vnto
the
first
cause
:
so
that
he
begin
at
regeneration
;
from
thence
,
that
hee
goe
to
iustification
;
from
thence
,
vnto
true
faith
;
from
that
,
vnto
vocation
;
from
this
,
vnto
eternall
election
:
from
that
,
let
him
passe
and
ascend
vnto
the
gratious
will
of
God
,
that
effecteth
all
these
things
,
There
must
hee
settle
and
ground
the
anchor
of
his
fayth
.
But
God
beginneth
a
contrary
way
in
descending
vnto
vs
:
For
hee
beginneth
at
the
first
cause
,
and
proceedeth
through
meanes
vnto
the
last
effect
,
vntill
he
bring
and
draw
vs
vnto
himselfe
.
Of
the
effects
of
reprobation
,
which
are
contrary
vnto
the
effects
of
Election
.
Also
what
benefites
of
God
,
the
Elect
and
reprobates
have
common
,
and
what
not
.
And
that
the
iudgement
of
God
concerning
both
,
is
stedfast
and
eternall
.
CHAP.
38.
NOw
the
effects
of
Election
being
set
down
and
declared
,
the
effects
of
reprobation
are
briefely
to
be
set
forth
.
For
the
effects
of
Election
cannot
rightly
bee
vnderstood
,
vnlesse
the
opposite
effects
of
reprobation
be
likewise
weighed
and
considered
;
that
so
one
contrary
may
be
more
illustrated
and
made
more
playne
by
an
other
.
Now
,
certaine
effects
are
common
vnto
the
reprobate
with
the
Elect
,
as
namely
Creation
,
and
other
,
both
many
and
great
temporall
blessings
,
and
helpes
of
this
life
,
as
food
and
apparel
,
and
the
rest
of
the
blessings
of
this
life
,
which
belong
rather
to
the
body
then
the
soule
.
But
of
those
blessings
that
belong
vnto
Salvation
,
the
reason
is
farre
otherwise
:
they
are
in
a
continuall
opposition
and
contrariety
.
For
the
Elect
are
called
vnto
Christ
by
grace
;
the
reprobate
are
deprived
of
that
grace
:
whereas
the
Elect
are
inlightned
&
conuerted
vnto
God
;
there
the
reprobate
are
blinded
and
hardened
:
whereas
these
hate
sinne
,
and
depart
from
it
;
there
they
give
themselves
over
vnto
it
,
and
continue
in
it
:
where
these
are
raysed
vp
vnto
heavenly
glory
,
and
are
indued
with
everlasting
life
;
there
they
arise
vnto
iudgement
,
and
are
cast
into
everlasting
torment
.
So
that
the
reprobates
remayne
hardened
in
their
sinnes
,
and
strangers
from
God
.
Therefore
by
these
notes
and
infallible
tokens
,
God
doth
poynt
at
,
as
it
were
with
his
finger
,
what
manner
of
iudgement
is
prepared
for
them
,
and
doth
distinguish
them
from
his
children
whom
hee
hath
begotten
agayne
.
This
is
in
a
generallitie
true
of
all
,
but
it
is
a
dangerous
thing
,
to
conclude
this
of
any
one
in
particular
.
For
many
of
the
Elect
beeing
oftentimes
indued
with
fayth
,
even
in
the
agony
of
death
,
are
converted
vnto
Christ
in
the
last
gaspe
of
life
.
Both
these
come
to
passe
thus
,
God
so
willing
and
disposing
them
;
hee
bringeth
some
vnto
repentance
,
through
his
compassionate
goodnesse
,
and
bringeth
not
others
,
according
to
his
iust
iudgement
:
that
in
the
one
we
may
perceive
his
vndeserved
grace
;
in
the
other
his
iust
iudgement
and
theyr
deserved
punishment
,
as
Augustine
sayth
.
These
things
come
necessarily
to
passe
on
both
sides
,
God
so
disposing
the
matter
,
and
cannot
happen
otherwise
;
because
no
other
efficient
cause
can
bee
found
in
them
,
but
onely
the
free
and
righteous
will
of
God
.
For
there
is
nothing
without
God
,
which
may
moove
him
to
this
or
that
thing
.
So
that
God
willeth
a
thing
,
and
directeth
it
vnto
the
end
,
because
it
so
pleaseth
and
seemeth
good
vnto
him
.
So
he
alone
and
none
other
,
is
the
onely
cause
of
his
will
;
for
none
can
prescribe
any
thing
vnto
him
,
because
no
man
is
superior
or
equal
vnto
him
.
Therefore
in
as
much
as
he
saveth
some
by
grace
,
and
condemneth
others
in
iustice
,
wee
ought
to
seeke
no
other
cause
hereof
,
but
onely
his
determinate
will
,
and
absolute
good
pleasure
.
And
that
hee
hath
ordayned
certayne
vnto
destruction
,
it
is
as
certayne
,
as
God
himselfe
is
God
.
For
if
he
were
willing
,
simply
and
absolutely
to
save
all
and
every
one
,
then
surely
he
would
give
all
men
all
things
necessary
vnto
Salvation
;
but
he
giveth
not
all
men
all
thinges
necessary
vnto
Salvation
,
therefore
hee
will
not
save
all
and
every
one
.
For
he
that
denies
a
man
the
meanes
to
attayne
vnto
some
end
,
doth
much
more
deny
him
the
end
it selfe
.
For
he
that
bestoweth
not
the
lesser
vpon
a
man
,
how
will
hee
bestow
that
which
is
greater
?
A
short
conclusion
of
this
worke
,
shewing
the
chiefe
vse
thereof
,
and
exhorting
every
of
the
godly
vnto
thankefulnesse
and
sinceritie
of
life
.
CHAP.
39.
THe
vse
of
this
doctrine
is
very
great
,
and
above
all
most
wholesome
:
First
,
that
all
the
prayse
and
glory
of
our
Salvation
,
should
bee
wholy
attributed
vnto
God
onely
;
in
that
he
of
his
mercifull
goodnes
hath
vouchsafed
to
chuse
vs
miserable
sinners
vnto
everlasting
Salvation
,
and
to
adopt
vs
for
children
through
Iesus
Christ
,
when
as
hee
had
a
thousand
most
iust
occasions
,
for
which
he
might
worthily
condemne
vs
,
and
whenas
there
was
not
one
cause
in
vs
,
wherefore
hee
should
give
vs
,
no
,
not
the
least
droppe
of
cold
water
.
So
that
by
choosing
vs
altogether
most
vnworthy
,
hee
hath
made
vs
worthy
,
through
the
worthinesse
of
his
Sonne
.
Therefore
this
free
and
everlasting
Election
,
hath
the
goodnesse
of
God
,
and
the
merite
of
Christ
,
and
the
worthinesse
thereof
,
for
his
sure
foundation
and
ground
.
For
if
the
Sonne
of
God
had
not
beene
willing
to
suffer
and
satisfie
for
our
sinnes
;
and
if
God
had
not
beene
willing
to
impute
this
his
satisfaction
vnto
vs
for
righteousnesse
,
not
one
of
vs
had
beene
elected
vnto
Salvation
,
but
every
one
had
beene
condemned
vnto
everlasting
death
.
So
that
in
this
Election
,
the
great
and
incredible
goodnesse
of
God
,
and
the
most
vehement
and
affectionate
love
of
God
towards
vs
,
doth
appeare
,
as
in
a
most
cleere
mirror
.
Secondly
,
all
that
embrace
the
pure
doctrine
of
the
Gospell
,
and
doe
by
a
true
fayth
beleeve
in
Christ
,
and
persevere
in
him
,
have
strong
and
excellent
consolation
from
hence
;
in
that
they
are
elected
from
everlasting
vnto
eternall
Salvation
,
without
any
merite
eyther
foregoing
or
following
:
and
that
this
blessed
and
saving
Decree
concerning
our
Salvation
is
vnchangeable
,
and
therefore
that
they
can
no
more
fayle
and
be
prevented
of
Salvation
and
heavenly
glory
,
then
God
can
be
separated
from
his
Godhead
.
For
as
God
is
everlasting
and
vnchangeable
by
nature
;
so
also
that
his
Decree
and
good
pleasure
,
concerning
the
Salvation
of
the
Elect
,
is
everlasting
and
vnchangeable
.
For
the
vnchangeablenesse
sake
of
this
Decree
,
all
and
every
of
them
which
truely
beleeve
in
Christ
,
have
most
strong
and
certaine
consolation
,
with
which
they
may
comfort
and
refresh
themselves
in
adversitie
and
other
spirituall
temptations
.
Wherefore
all
idolatrie
and
superstition
,
all
hypocrisie
and
vnbeleefe
,
all
false
doctrine
and
desperation
being
condemned
and
set
aside
,
let
vs
from
the
bottome
of
our
heartes
and
inward
affections
give
thanks
vnto
God
,
and
to
his
Sonne
;
because
that
wee
are
freely
elect
by
God
from
everlasting
,
and
fully
redeemed
by
Christ
from
all
evill
,
and
shall
so
remaine
elected
and
redeemed
for
ever
without
any
disturbance
.
Let
vs
therefore
all
and
every
of
vs
,
with
the
whole
affection
of
our
minde
,
heartily
with
one
mind
and
one
mouth
,
beseech
the
most
merciful
Sonne
of
God
our
Redeemer
,
that
hee
would
purge
vs
from
the
filthinesse
of
our
sinnes
,
by
the
power
of
his
spirite
,
and
renew
and
fashion
vs
dayly
more
and
more
vnto
his
owne
Image
,
that
by
living
holy
and
without
blame
here
,
we
may
walke
faithfully
and
constantly
in
his
holy
commandements
,
and
in
the
true
path
of
the
Elect
,
vntill
we
come
vnto
the
price
of
our
high
Calling
,
and
to
that
heavenly
Glory
and
blessed
Life
to
come
;
where
abounding
in
great
and
vnspeakeable
gladnesse
,
no
trouble
or
sorrow
beeing
mixed
with
it
,
wee
shall
triumph
with
gladsome
countenances
and
ioyfull
hearts
,
and
possesse
vnspeakeable
ioyes
,
world
without
end
.
Amen
.
*
⁎
*
To
God
the
Father
,
the
Sonne
and
the
holy
Ghost
,
be
given
all
praise
and
glorie
,
for
ever
.
Amen
.